I  THEOLOGICAL  SEMINARY, 

J  Princeton,  N.  J. 


From  the  PUBLISHER.  | 

BV  4921  .05  1848 
Olmstead,  J.  m.  1794-1870 
Thoughts  and  counsels  for 
the  impenitent 


.l^.-^-"f 


THOUGHTS  AND  COUNSELS 


THE    IMPENITENT. 


BY   THE 

REV.    J.    M.    OLMSTEAD. 


SECOND    EDITION. 


NEW    YORK: 

ROBERT  CARTER,  58  CANAL   STREET, 

AND  PITTSBURG,  56  MARKET  STREET. 

1848. 


* 


Entrrbd,  according  to  Act  of  Congress,  in  the  year  1846,  by 

ROBERT  CARTER, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States, 
for  the  Southern  District  of  New  York. 


ADVERTISEMENT. 


In  common  with  other  christians,  both  in  the 
ministry  and  out  of  it,  the  author  has  not  beheld 
with  indifference  the  vast  mass  of  immortal  mind 
which  is  movinor  onward  to  destruction.  And  for 
several  years  has  his  voice  been  employed  in  the 
endeavour,  with  the  aid  of  our  Almighty  and  pity- 
ing Lord,  to  arrest  a  small  portion  of  this  moving 
mass  in  its  progress  toward  so  mournful  an  end. 
But  his  voice  cannot  reach  so  far  as  his  desire  to 
do  good  extends.  Hence  the  following  work.  He 
is  not  ignorant  of  the  fact,  that  several  other  works 
of  superior  merit,  designed  for  the  same  class,  exist. 
Yet  has  he  been  induced  to  send  this  forth,  under 
the  impression  that  it  may  fall  into  the  hands  of 
some  who  may  have  never  read  those  other  works ; 
or  who,  should  they  have  had  access  to  one  or  more 
of  them,  may  still,  perchance,  have  their  eye  fall  on 
something  here  which  may  be  to  them  not  alto- 
gether unprofitable.  To  the  blessing  of  the  God 
of  Grace  the  author  would  commend  both  it  and 
the  reader. 

July  2,  1846. 


From  tht  Rev.  Dr.  Miller.,  of  the  Theological  Sem- 
inary, Princeton,  N.  J. 

I  HAVE  had  an  opportunity  of  hearing  read  the 
introductory,  and  several  other  leading-  portions  of 
a  work,  in  manucsript,  entitled,  "  Thoughts  and 
Counsels  for  the  Impenitent,"  by  the  Rev.  James 
M.  Olmstead,  Pastor  of  the  Church  at  Flemington, 
N.  J. ;  and,  so  far  as  this  cursory  examination  ena- 
bles me  to  judge,  I  consider  it  as  sound,  evangeli- 
cal, able  in  argument,  and  well  adapted  to  be  ex- 
tensively useful,  I  sincerely  wish  the  Reverend 
Author  may  receive  encouragement  to  commit  the 
work  to  the  press,  and  thus  to  extend  the  circula- 
tion of  it  among  the  muhitudes  to  whose  case  it 
applies. 

SAML.   MILLER. 

Princeton,  N.  J., 
1  April,  184a 


CONTENTS 


Page. 

Chapter  I. 

The  Bad  Bargain. 

7 

II. 

Indifference  to  Religion. 

23 

III. 

No  Neutrality 

39 

IV. 

The  Deciding  Season. 

56 

V. 

The  Heart's  Wickedness.     . 

.        .    73 

VI. 

The  Sinner's  Self-ignorance.    . 

.        92 

VII. 

The  Abominable  Thing. 

.        .  114 

VIII. 

The  Wicked  without  Peace.      . 

.      135 

IX. 

The  Lord's  Inquiry.     . 

.        .  153 

X. 

Correct  Reasoning.  . 

.      174 

XI. 

Why  Die  1 

.  193 

XII. 

Procrastination. 

.      213 

XIII. 

Beware! 

.       .  234 

XIV. 

Forgiveness.    . 

.       .      258 

^ 


THOUGHTS    AND    COUNSELS 


THE    IMPENITENT. 


CHAPTER  1. 

THE    BAD    BARGAIN. 

Reader,  if  you  are  an  impenitent,  unconverted 
sinner,  I  am  glad  you  have  taken  up  this  book.  I 
have  long  felt  a  desire  to  say  something  to  you,  but 
hitherto  "  lacked  opportunity."  Will  you  not  re- 
tire into  some  apartment,  or  put  yourself  in  some 
spot,  where  you  may  be  alone,  not  subject  to  dis- 
traction or  intrusion,  whilst  I  attempt  to  throw  be- 
fore you  some  thoughts,  and  offer  you  some  friend- 
ly counsel. 

I  suppose  that  you  were  not  aware  of  it — but, 
appointed  to  watch  for  souls  as  one  that  must  give 
account,  I  have  been  watching  with  some  concern 
your  movements — have  been  observant  for  a  con- 
siderable season  of  what  you  were  occupied  in  do- 
ing. I  have  seen  you  busy — have  observed  you 
to  be  employed  in  making  a  bargain.,  and  one 


8  THOUGHTS    AND    COUNSELS 

which,  if  it  should  be  consummated,  I  have  no 
doubt  you  will  regard  as  unfortunate ;  will  af- 
terwards deeply  regret :  feel  greatly  sorry  for.  I 
have  seen  you  occupied  in  the  business  of  barter— 
of  bartering  your  soul  for  a 'portion  of  this  world. 

I  have  been  greatly  amazed  that  you  could  de- 
liberately set  about  the  work  of  doing  such  a  thing. 
I  have  thought,  Surely  that  person's  mind  must  be 
labouring  under  some  hallucination,  must  have 
somehow  lost  its  balance,  or  he  would  never  think 
of  making  such  a  bargain.  What !  trade  away 
his  soul  for  such  an  object !  Surel}',  I  have  said 
to  myself,  he  must  put  a  very  high  valuation  on 
the  worldj  and  a  very  low  one  on  his  soul,  or  he 
would  never  imagine  it  wise  to  trade  away  the  lat- 
ter for  the  former. 

There  was,  reader,  between  eighteen  and  nine- 
teen centuries  ago,  a  being  in  human  form  on  this 
earth,  who  was  remarkable  for  his  talents  and 
knowledge.  He  had  a  very  comprehensive  and 
very  penetrating  mind.  He  knew,  perfectly,  what 
this  world  was,  from  the. centre  to  the  surface,  and 
from  the  equator  to  the  poles:  not  only  knew  every 
thing  that  was  in  it ;  but  exactly  how  much  every 
thing  it  contained  was  worth.  And  as  he  dropped 
something  on  the  point  to  which  allusion  has  been 
made,  it  would  be  well  for  those  who  know  less 
than  he  did,  to  consider  what  he  said.  Reader,  it 
was  this  :  "  What  shall  it  profit  a  man,  if  he  shall 


FOR    THE    IMPENITENT.  9 

gain  the  whole  world,  and  lose  his  own  soul?  or 
what  shall  a  man  give  in  exchange  for  his  soul?" 
(Mark  viii  36,  37.) 

Here  are  the  two  things  specified  of  which  we 
spoke — the  world^  and  the  soul — one,  the  object 
we  said  you  are  bartering  away,  and  the  other 
the  object  you  are  wishing  to  get  for  it. 

First — The  object  you  are  bartering  away — the 
soul. 

Your  soul,  what  is  it  ?  and  what  is  it  worth  ? 
It  is  a  thing  intangible,  invisible,  but  do  not  infer 
that  it  is  therefore  of  little  or  no  worth — that  it  is 
a  puff  of  empty  air.  The  most  valuable  objects 
in  the  universe  are  such  as  we  receive  no  informa- 
tion of  by  any  of  the  five  senses.  If  your  soul 
consisted  of  matter,  it  would  be  by  no  means  worth 
what  it  now  is. 

God  made,  first,  the  material  part  of  man,  a  part 
indeed  curiously  fashioned  ;  but  it  did  not  appear  to 
be  of  any  great  use,  did  not  seem  of  much  if  any 
value,  by  itself  It  was  not  merely  a  sluggish  but 
a  motionless  mass,  incapable,  in  its  separate  state, 
of  being  converted  to  any  great  or  good  object,  or 
of  enjoying  any  thing.  The  soul  was  put  into  it 
by  its  Almighty  and  Immortal  Author.  The 
creature  then  became  a  moving,  thinking,  planning 
being,  and  far  from  useless  in  the  divine  kingdom. 
God  prized  it.  He  had  made  this  terrestrial  ball, 
and,  successively,  every  object  that  he  put  upon 


10  THOUGHTS  AND  COUNSELS 

it.  He  then  proceeded  to  make  the  human  crea- 
ture ;  but  he  first  did  what  was  strikingly  indica- 
tive that  he  was  about  to  form  an  object  of  dignity 
and  importance  paramount  to  any  previously  cre- 
ated— not  excepting  the  earthly  ball  itself  He 
paused  in  his  creative  work,  and  using  the  lan- 
guage of  deliberation,  and  even  consultation,  he 
said,  "  Let  us  make  man."  Ah !  man^  man,  he 
set  a  value  upon,  we  are  there  taught,  which  tran- 
scended that  which  he  put  on  the  earth  and  all  its 
furniture.  Indeed,  he  built  this  terrestrial  fabric, 
and  furnished  it,  as  a  habitation  for  man.  How 
important  a  creature,  in  the  estimation  of  the  Deity, 
does  all  this  show  man  to  be.  But  what  is  it  that 
gives  value  principally  to  man  ?  Evidently  the 
spiritual,  not  the  clayey  part. 

Again.  The  soul — how  long  is  it  to  have  an 
existence  1  That  sun  shall  one  day  lose  its  bril- 
liancy ;  shall  set  in  a  night  succeeded  by  no  morn- 
ing. The  time  is  to  come  when  those  stars  shall 
cease  to  sparkle  in  night's  diadem.  Worlds  shall 
be  hurled  into  the  nonentity  from  which  they 
sprang.  But  at  the  period  when  all  this  shall  oc- 
cur, the  soul,  T/our  soul,  reader,  shall  exhibit  no 
more  signs  of  death,  or  symptoms  of  decay,  than 
it  did  the  first  morning  after  its  creation.  As  to 
the  future,  it  is  an  everlasting  creature.  The 
eternal  God  will  endure  no  longer  than  will  the 
spirit  which  dwells  in  that  frail  tabernacle. 


FOR    THE    IMPENITENT.  11 

Now,  you  know  we  estimate  certain  articles  ac- 
cording to  their  durability.  All  other  things  being 
equal,  we  will  choose  an  article  that  is  more,  in 
preference  to  one  that  is  less  durable.  Here  is  an 
article  which  will  last  always — will  never  wear  out. 
Eternity  is  written  upon  the  walls  of  its  every 
chamber.  On  all  its  faculties  is  to  be  found  the 
stamp  of  immortality. 

And  of  what  capacities,  what  susceptibilities,  is 
that  soul  possessed.  Even  in  the  infancy  of  its 
being,  what  surprising  things  can  it  devise  and  ac- 
complish. Look  at  its  achievements  in  science 
and  in  art.  These  achievements  which  we  witness, 
and  of  which  we  read,  are  all  from  souls  in  their 
infantile  state.  What  must  they  become  capable  of 
knowing  and  achieving,  after  they  shall  have  been 
in  existence  millions  of  ages  !  Why,  the  period  will 
come  when  a  single  human  soul  shall  know  more 
than  all  men  and  angels  are  acquainted  with,  or 
ever  have  known. 

And  if,  intellectually,  the  soul  is  susceptible  of 
such  enlargement  of  capacity,  and  of  such  acquire- 
ment— then,  what  shall  we  say  of  its  coming  ca- 
pacity for  Miss  or  woe  ?  Oh  !  what  happiness  or 
misery  it  may  hereafter  hold.  Why,  reader,  if 
you  find  a  home  in  the  third  heaven,  your  soul 
will  enjoy,  in  the  eternity  before  it^  a  greater 
amount  of  felicity  than  has  ever  yet  been  enjoyed 
by  all  creatures,  human  and  angelic,  thus  far  ;  and 


12  THOUGHTS    AND   COUNSELS 

than  they  will  enjoy  up  to  the  funeral  of  time. 
On  the  other  hand,  if  your  soul  shall  fall  into  the 
burning  lake,  it  will,  in  its  eternity^  endure  more 
pain  than  all  that  the  fallen  angels,  and  human 
spirits  accursed,  have  suffered,  or  will  suffer,  until 
the  archangel's  trump  shall  sound,  and  the  sleep- 
ing dead  awake. 

The  allwise  God  does  not  greatly  care  for  a 
thing  of  small  moment.  Objects  are  constantly 
eaten,  destroyed  by  the  teeth  of  time — so  little  re- 
gard has  he  for  them,  that  he  does  not  interfere  to 
prevent  it.  Even  a  world  he  can  burn  up,  and 
will  do  it,  of  so  insignificant  account  is  it  with  him. 
But  maw's  deathless  spirit  he  has  not  been  indiffer- 
ent about.  Long  before  the  human  spirit  had  a 
being,  the  Omniscient  mind  saw  and  greatly  cared 
for  it.  The  covenant  of  a  past  eternity  is  not  si- 
lent as  to  this  point.  After  man  had  fallen  from  God 
into  himself,  and  was  in  imminent  danger,  momen- 
tarily, of  falling  lower,  the  Being  Divine  manifest- 
ed an  astonishing  regard  and  lively  concern  for 
him.  Not  for  his  body.  That  he  was  willing  to 
let  die,  and  mingle  its  particles  with  its  brother 
clay.  But  for  the  immaterial  part.  I  cannot  read 
what  the  Lord,  immediately  after  the  first  apostacy, 
said  about  the  seed  of  the  woman,  and  the  various 
subsequent  revelations  of  the  Old  Testament ;  its 
visions  and  voices ;  its  typical  institutions ;  and 
the  predictions  and  instructions  of  its  prophets  and 


FOR    THE    IMPENITENT.  13 

teachers,  without  being  struck  «11  the  while,  with 
the  thought  of  the  immense  regard  had  by  the 
Deity  for  the  spirit  of  man.  And  still  more  pow- 
erfully is  such  an  impression  made  on  my  mind, 
when  I  turn  my  eye  to  the  revelations  of  the  New 
Testament,  and  its  institutions ;  its  commissioned 
apostleship  and  appointed  ministry,  and  the  na- 
ture of  the  duties  and  character  of  the  labours  and 
services  of  these  ;  and,  I  may  add,  the  ministry  of 
a  higher  order  of  intelligences  than  human  ;  yes, 
and  the  ministry  of  the  Holy  Spirit  of  God. 

Especially  can  I  not  read,  in  the  gospelt^,  of 
Bethlehem's  stable,  the  garden  of  agony,  and  the 
bloody  mount,  without  being  constrained  to  ex- 
claim, Oh.  what  a  regard  has  God  had  for  the 
human  soul !  The  cross,  and  the  sacrificial  vic- 
tim, the  infinite  suflfering  endured  by  the  one  on 
the  other,  especially  cannot  I  look  or  think  upon, 
without  saying.  Here  see  the  worth  of  man's  soul ! 
Here  behold  God's  estimate  of  its  value  !  Think 
of  the  "  price,  all  price  beyond,"  paid  for  it.  "  If 
a  God  bleeds,  he  bleeds  not  for  a  worm."  We 
said  ^'' infinite  suffering^^  and  we  meant  it.  For 
though  it  was  the  finite  nature  of  Jesus  that  under- 
went the  torture,  yet  his  infinite  nature  sustained 
the  finite,  and  enabled  it  to  endure  and  exhaust 
the  curse.  And  I  know  not,  reader,  how  to  set  a 
a  limit  to  that  curse.  "  Every  groan  of  Calvary," 
says  one,  "  pronounced  the  worth  of  the  soul  to  be 
2 


14  THOUGHTS  AND  COUNSELS 

greater  than  ten  thousand  material  worlds.  The  Son 
of  God  would  not  have  given  his  life  to  redeem  the 
whole  material  universe  from  ruin.  He  would  not 
have  shed  a  drop  of  his  blood  to  save  this  world 
with  all  its  lumber  from  the  flames.  He  will  of 
choice  give  it  to  the  flames,  when  its  use  to  the 
soul  of  man  shall  be  ended.  And  yet  he  shed  all 
his  blood  to  save  tlie  soul." 

You  see,  dear,  unconverted  reader,  from  all  this, 
what  sort  of  an  article  it  is  that  you  are  willing  to 
barter  away — an  object  of  immense,  inconceivable, 
may  I  not  say,  intinite  value. 

And  what  is  it  you  are  willing  to  barter  it  for? 
You  know  what  it  is — the  icorld :  your  soul  for 
the  world. 

You  inordinately  love,  immoderately  prize  the 
tcorld  ;  and  vou  are  not  singular  in  this.  The 
same  thing  is  done  by  large  numbers  of  creatures 
wearing  the  same  nature  as  your  own.  Millions, 
like  yourself,  love  the  world  much  more  than  they 
do  Him  who,  by  his  almighty  fiat,  out  of  nothing 
produced  it.  How  many  idolaters  are  there,  who 
are  without  the  suspicion  that  they  are  such. 

You  desire  to  gain  the  world.  So  do  many  be- 
side you.  You  have  numerous  rivals.  We  will 
suppose  you  to  be  the  successful  competitor.  You 
have  an  exalted  opinion  of  its  value,  and  let  me 
not  here  speak  depreciatingly  or  disparagingly  of 
it     It  is  a  promising,  flattering  world,  and  you,  no 


POE    THE    IMPEMTE.VT.  15 

doubt,  like  many  others,  imagine  that  its  possession 
wouJd  make  you  vastly  happy.  As  the  Saviour 
makes  the  supposition  about  gaining  '•  the  whole 
tcorld,^^  we  will  suppose  you  to  be  the  individual 
who  gains  it — that  you  are  so  fortunate  as  to  be- 
come this  world's  proprietor — that  all  its  gold  and 
silver;  the  cattle  upon  its  thousand  hilJs :  its  lands 
and  tenements,  and  every  thing  else  it  contains  in 
the  form  of  property,  or  that  can  be  converted  into 
it,  is  yours.  You  have  become  a  very  opulent 
man.  Thousands,  possessing  but  a  very  inconsid- 
erable part  of  it,  might  reasonably  be  accounted 
wealthy.  This  world,  divided  indeed  between 
several  millions,  would  make  each  of  them  ricL 
How  incomparably  richer  you,  who,  stretching 
your  arms  like  seas  and  grasping  in  all  the  shore, 
ay,  and  grasping  the  seas  beside,  can  say  of  it  col- 
lectively, "  This  is  mine." 

We  will  also  suppose  you  to  become  the  world's 
monarch.  It  seems  rea.sonable  that  you,  who  own 
the  world,  should  be  ruler  over  it.  All  others  of 
mankind  are  but  your  subjects  and  servants. 
They  speak  and  sing  your  praises ;  bow  to  your 
will;  run  at  your  bidding.  The  gems  that^  spar- 
kle in  the  diadems  of  earth's  princes,  are  brought 
and  put  into  your  crown.  The  concentrated  power 
and  pomp  and  glory  of  the  globe  is  wreathed 
about  your  brow,  and  glitters  on  your  person.  The 


16  THOUGHTS  AND  COUNSELS 

world  is  in  homage  at  your  feet.  There  is  nought 
of  sublunary  honour  that  is  not  yours. 

Yours  likewise  become  the  pleasures  of  the 
world.  Its  beauties,  its  melodies,  its  sweets,  are  all 
for  your  gratification.  Your  every  sense  is  re- 
galed. Your  heart  dances  with  joy.  In  order  to 
make  your  worldly  condition  as  good  as  possible, 
we  will  suppose  that  you  are  made  completely 
happy  by  your  vast  possession.  And  that  your 
life  may  be  long  to  enjoy  your  world,  we  will  sup- 
pose your  age  to  be  protracted  to  double  that  of 
Methuselah — in  round  numbers,  to  twice  a  thou- 
sand years.  So  long  a  season  is  allowed  you  to 
enjoy  what  your  great  globe  can  yield.  And  ver- 
ily to  look  forward,  does  it  not  appear  like  a  young 
eternity?  How  rich,  honored,  and  happy  a  man 
for  twenty  centuries. 

At  the  end  of  this  season,  your  breath  and  your 
world  are  to  depart  from  you,  and  your  soul  that 
you  sold  for  it,  is  to  sink  into  the  flames  kindled  by 
God's  wrath.  The  earth  whirls  and  whirls  around 
in  its  orbit,  and  years  take  their  station  with  those 
beyond  the  flood.  One  century  after  another  ex- 
pires. At  length  your  twenty  centuries  have  all, 
up  to  the  last  hour  of  the  last  one,  passed  away. 
Hark! — There  is  your  last  gasp!  With  it  you 
resign  your  possession,  and  plunge  into  hell. 
Alas,  what  a  plunge !  and  what  a  shriek  follows. 
Let  the  scene  dwell   on  your  imagination  for  a 


FOR    THE    IMPENITENT.  17 

time.  +  *  #  *  +  Your  world,  which  you 
loved,  prized,  so  much,  where  is  it  ?  and  where 
now  are  you  ?  It  is  a  new  situation  for  you  to  be 
in.  What  a  contrast  between  it  and  your  former 
one,  when  you  were  owning  and  enjoying  your 
world.  Poor  soul !  your  harvest-season  of  mercy 
is  gone. 

Your  world  yielded  you  perfect  happiness  du- 
ring twenty  centuries  ;  and  should  you  be  perfect- 
ly miserable  for  the  twenty  centuries  immediately 
succeeding,  in  your  new  and  fiery  abode,  you  will 
have  received  an  equivalent  for  this  last,  in  your 
former  enjoyment.  But  remember,  friend,  that  af- 
ter your  soul  shall  have  been  tossing  on  the  fiery 
billows  for  twenty  centuries,  your  sufferings  will 
be  no  nearer  an  end  than  they  were  the  day  you 
entered  upon  them.  There  is  an  eternity^  an  eter- 
nity beyond,  during  which  you  must  suffer  want, 
and  the  wrath  of  God.  You  sold  your  soul  for 
the  world,  "  the  whole  world,"  and  you  see  the  re- 
sult.    How  bad  a  bargain ! 

Bat,  reader,  it  was  a  supposition  that  you  were 
to  gain  the  whole  world.  It  was  a  supposition  that 
you  would  hold  it  twenty  centuries.  And  it  was 
a  supposition  that  its  possession,  while  retained, 
would  make  you  perfectly  happy.  The  sober  re- 
ality is,  that  you  are  to  live  but  a  very  small  part 
of  twenty  centuries — perhaps  not  twenty  years; 
and  peradventure  not  one.     Instead  of  gaining  the 


18  THOUGHTS  AND  COUNSELS 

whole  world,  you  will,  with  unremitted  and  ut- 
most effort,  gain  but  a  very,  very  small  portion  of 
it.  And  you  will  be  far  from  being  made  com- 
pletely happy,  whilst  you  hold  it,  by  what  you 
will  get.  The  question  then  comes  to  this : — Will 
you,  for  the  trifling  amount  of  property,  or  power, 
or  pleasure  that  you  can  here  procure  ;  and  for  the 
exceedingly  brief  and  uncertain  period  that  you  can 
hold  it ;  and  for  the  small  amount  of  comfort  or 
gratification  that  you  can  derive  from  it — barter 
away  that  soul  of  such  vast,  inconceivable  value  ? 
Say,  will  you  ? 

If  it  would  be  madness  inexpressible  in  you  to 
sell  that  spirit  immortal,  which  is  tarrying  for  a 
few  days  in  that  material  frame-work,  for  the  whole 
world  ;  and  that  world  to  be  had  in  possession  du- 
ring the  long  period  that  we  supposed ;  and  when 
also  it  was  to  yield  you  perfect  happiness  all  that 
period — then,  is  not  language  infinitely  too  feeble 
to  express  the  degree  of  folly  and  madness  with 
which  your  conduct  is  marked,  in  bartering  it 
away  for  so  much  more  trifling  a  consideration  as 
you  are  actually  disposing  of  it  for  ?  Oh !  my 
friend,  how  it  sickens  me  to  think  of  it.  The  man 
who  should  trade  away  a  continent  for  a  trinket 
would  make  a  good  bargain  compared  with  him 
who  gives  his  soul  for  the  little  that  he  can  get  of 
the  property,  honour,  or  pleasure  of  this  world. 
"  Ah  !  it  is  enough  to  break  the  heart,  to  see  for 


FOR    THE    IMPENITENT.  19 

how  mean  and  miserable  a  consideration,  men  bar- 
ter away  their  eternal  all ;  for  what  a  worthless 
vanity  they  sacrifice  their  heaven — at  what  a 
paltry  price  they  sell  the  hope  of  the  soul.  Souls 
are  cheap,  for  the  market  is  glutted.  Let  intem- 
perance, debauchery,  vanity,  worldliness,  and  am- 
bition, say  what  they  give  for  souls,  and  men  will 
be  amazed  at  how  cheap  a  rate  all  is  parted  with." 
Alas !  what  muhitudes  act  either  as  if  they  had 
no  souls,  or  as  if  they  did  not  imagine  them  to  be 
worth  the  most  trifling  consideration.  How  many, 
evidently,  care  less  for  their  souls  than  they  do  for 
a  dollar ; — trust  their  souls  where  they  would  not 
trust  a  dollar  ; — manifest  more  anxiety,  and  put 
forth  more  efTort  to  obtain  that  inconsiderable  sum, 
than  they  do  to  secure  the  soul's  eternal  salvation  ! 
Nor  is  conduct  resembling  this,  confined  to  the  in- 
experienced, giddy,  and  thoughtless  youth ;  but 
extends  to  the  more  advanced  in  years  and  experi- 
ence ;  to  the  cool  and  the  calculating  of  middle  life  ; 
to  numbers  of  this  world's  wise  ones ;  to  men  of 
mighty  and  treasured  intellects ;  to  grave  states- 
men ;  to  "  the  mighty  man,  and  the  man  of  war, 
the  judge,  the  prudent,  and  the  ancient,  the  cap- 
tain of  fifty,  and  the  honourable  man,  and  the 
counsellor,  and  the  cunning  artificer,  and  the  elo- 
quent orator."  Amongst  people  of  aln"ost  every 
rank  and  calling  are  to  be  found  those,  and  not  in 
inconsiderable  numbers,  who  are  busied  in  barter- 


20  THOUGHTS    AND   COUNSELS 

ing  away  their  souls  for  an  empty  nothing.  Large 
numbers  of  them,  I  suppose,  are  not  aware  of  it— 
but  their  not  being  aware  of  it  does  not  alter  the 
fact.  A  great  proportion  of  the  unconverted,  near- 
ly all  indeed,  will  not  so  much  as  stop  and  think 
what  they  are  doing.  Onward,  as  with  bandaged 
eyes,  they  rush  to  destruction.  They  have  their 
objects  of  which  they  are  in  pursuit,  and  for  the 
attainment  of  which  they  will  sacrifice  all  that  is 
valuable  in  immortality ;  the  unspeakable  and 
fadeless  glories  and  felicities  of  heaven  ;  and  bring 
upon  themselves  the  awful  and  eternal  horrors  and 
miseries  of  perdition. 

That  the  soul  may  or' 'can  be  lost,  is  a  truth  as- 
sumed by  Jesus  Christ.  It  was  so  well  known  to 
him,  and  what  he  thought  men  had  so  much  rea- 
son to  believe  to  be  a  fact,  that  he  does  not  stop 
and  labour  to  prove  it.  The  bare  intimation,  from 
the  lips  of  our  blessed  Lord,  of  such  a  thing, 
should  be  to  us  as  the  most  laboured  demonstration. 
He  would  raise  no  false  alarm ;  he  would  excite 
no  unnecessary  painful  apprehension.  He  would 
not  disturb  the  repose  of  a  slumbering  world,  if 
there  was  no  call  for  it.  Ah  !  my  reader,  it  is  a 
fact  that  the  soul  may  be  lost.  In  reference  to  myr- 
iads of  our  fellow-creatures  it  is  a  still  more  solemn 
and  awful  fact  that  it  is  in  infinite  danger  of  being 
lost.  Yet  Christ  seems  to  intimate  that  if  men 
would  not  so  foolishly  and  madly  engage  in  bar- 


FOR    THE    IMPENITENT.  21 

tering  it  away,  it  need  not  be  lost.  It  is  by  im- 
plication asserted,  that  if  men  would  bestow  due 
care  on,  or  take  due  pains  in  relation  to,  their 
souls,  instead  of  being-  lost,  they  should  be  saved. 
And  what  is  here  implied  respecting  this  point,  is 
more  than  implied,  is  clearly  taught,  in  various 
parts  of  Christ's  blessed  gospel. 

After  all,  however,  that  has  been  said,  my  im- 
penitent reader  may  perhaps  hesitate  about  admit- 
ting the  correctness  of  the  charge,  that  he  is  bar- 
tering away  his  own  soul  for  u  portion  of  this 
world.  You  may  not  think  that  you  are  doing 
this.  But  I  beseech  you,  unconverted  friend,  just 
to  consider  what  it  is  that  you  most  love ;  are  most 
solicitous  to  obtain ;  are  chiefly  or  exclusively 
seeking  after  and  labouring  for.  Do  you  not,  on 
examination,  find  that  it  is  something  earthly  ?  Is 
it  not,  in  your  case,  obviously  so  1  Are  you  as 
diligently,  earnestly,  perseveringl)^,  using  means 
for  securing  your  soul's  salvation,  as  you  are  for 
the  acquisition  of  earth's  fleeting  vanities?  Do 
you  not  see,  are  you  not  constrained  in  honour 
and  truth  to  confess,  that  you  are  not  ?  Are  you 
not,  for  the  sake  of  the  worldly,  neglecting  the 
heavenly  ?  Then  are  you  chargeable  with  the 
folly,  infatuation,  madness,  of  which  we  have  been 
speaking. 

It  is  related  in  profane  history,  that  a  certain 
sovereign,    Lysimachus,  king   of    Thrace,    when 


22  IHOTJGHTS   AJ5D   COUNSELS 

suffering  under  extreme  thirst,  offered  his  kingdom 
to  the  Getse  for  the  means  of  quenching  it.  After 
his  thirst  was  quenched,  how  differently  did  he 
view  the  matter  than  before.  His  exclamation 
was,  "  Ah,  wretched  me,  who,  for  such  a  moment- 
ary gratification,  have  lost  so  great  a  kingdom!" 

In  sacred  history  it  is  related  of  one,  that  in  a 
time  of  hunger,  he  sold  his  birth-right,  which  in- 
cluded not  only  temporal,  but  choice  spiritual  priv- 
ileges and  blessings,  for  a  mess  of  pottage.  After* 
ward,  when  he  better  saw  the  character  of  the 
transaction,  he  wept  bitterly.  But  the  die  was 
cast.  Then,  though  he  most  earnestly  desired  to 
inherit  the  blessing,  he  was  rejected  ;  he  found  no 
place  of  repentance  in  his  father,  although  he 
sought  it  carefully  with  tears. 

So  the  period  is  coming,  when  you,  my  impen- 
itent reader,  will  have  your  eyes  open  to  see  the 
kind  of  bargain  you  are  now  making.  But  it  may 
be  when  it  is  too  late  to  rectify  the  mistake — after 
the  bargain  is  concluded,  and  your  soul  tossing  on 
the  fiery  billows.  Then,  what  more  bitter  and 
protracted  weeping  yours  than  that  of  Lysimachus 
or  of  Esau.  Oh,  how,  through  eternal  ages,  Avill 
you  wail  over  your  fatuity  ;  howl  over  your  mad- 
ness !     Your  invaluable  soul  for  ever  undone 

sacrificed  for  a  trifle  ! 


FOR    THE    IMPENITENT.  83 


CHAPTER  II. 

INDIFFERENCE    TO    RELIGION. 

O  jnr  friend,  let  me  sit  down  by  your  side — be 
not  afraid  of  me — and  suffer  a  few  words  to  be 
dropped  into  your  ear.  The  subject  may  be  unwel- 
come, and  you  may  think  me  meddlesome.  But 
how  can  I  refrain  from  expressing  ray  concern  for 
you,  and  the  pain  I  feel  because  of  the  indifference 
which  you  manifest  to  religion  ?  If  you  took  no 
great  interest  in  the  trifles  of  a  day — if  earth  pre- 
sented no  such  charms  to  you  as  to  cause  enchant- 
ment; if  the  objects  which  wither  at  the  touch 
had  not  power  to  kindle  in  your  breast  the  faintest 
desire  for  their  attainment — I  could  hardly  think 
it  strange,  but  would  rather  suppose  that  you  had 
come  to  your  right  mind.  I  would  conclude  that 
you  had  been  weighing  them  in  the  balance  of  the 
sanctuary,  and  ascertained  how  light  and  compar- 
atively worthless  they  are. 

But  when  I  observe  that  you  can  be  in  earnest 
— that  you  have  a  heart  that  can  be  on  fire,  and 
hands  which  can  be  busy :  and  that  it  is  solely 
these  fading  objects  that  surround  you  which  kin- 


24  THOUGHTS    AND    COUNSELS 

die  the  fire  in  your  bosom,  and  put  your  hands  in 
motion — when  I  see  that  you  have  zeal,  and  are 
inclined  to  bestir  yourself,  but  that  your  zeal  and 
activity  relate  exclusively  to  what  moth  and  rust  can 
corrupt,  and  death  put  forever  far  from  you,  I  can- 
not feel  as  if  I  were  discharging  my  duty,  or  act- 
ing a  friendly  part  toward  you,  by  keeping  silence. 
So  far  from  wishing  you  harm,  dear  reader,  I  wish 
you  the  greatest  good  you  are  capable  of  receiv- 
ing. I  would  not  destroy  your  happiness,  but 
promote  it.  I  would  have  you  opulent,  honoured, 
and  blissful.  I  would  have  you  singing  with  ser- 
aphs long  after  this  world  shall  have  been  burned 
up — long  after  the  wicked  shall  hav^e  gone  from 
the  judgment  to  their  fiery  home. 

Oh,  is  this  rational  creature  of  God  willing  thus 
to  spend  money  for  that  which  is  not  bread,  and 
labour  for  that  which  satisfieth  not  1  With  this 
reader,  whose  breath  is  in  his  nostrils,  and  who  is 
on  the  edge  of  a  precipice,  is  religion  such  a  trifle  as 
to  come  in  for  no  share  of  his  solicitudes  ?  What 
must  he  think  of  it?  Do  you,  my  unregenerate 
friend,  entertain  any  suspicion  concerning  the 
truth  of  the  christian  religion  ?  Are  you  inclined 
to  suspect  that  the  christian  scriptures  do  not  con- 
tain a  revelation  from  God,  and  therefore  direct 
not  your  thoughts  or  anxieties  to  the  religion  they 
inculcate  or  teach  ?  Is  the  Bible  a  cheat  ?  That 
Book  was  written   either  by  bad  men    or  good. 


FOR    THE    IMPENITENT.  25 

Bad  men  could  not  have  written  it,  if  they  would ; 
and  would  not  if  they  could.  And  good  men 
would  not  have  attempted  to  palm  upon  the  world, 
as  a  revelation  from  God,  what  was  no  such  thing. 
Would  the  apostles  have  exposed  themselves  to 
what  they  did,  in  propagating  a  religion  which,  if 
false,  they  must  have  known  to  be  so?  Miracles 
were  wrought.  Would  God  have  put  forth  his  al- 
mighty power  in  confirmation  of  a  falsity,  or  an 
imposture?  Predictions  were  uttered  and  record- 
ed, a  number  of  which  have  already  been  exactly 
fulfilled.  Could  such  predictions  have  come  from 
any  other  source  than  from  a  mind  which  knew 
what  should  be,  as  well  as  what  was  ?  Inspect  the 
character  of  the  doctrines  and  principles  of  the 
scriptures.  Look  at  the  effects  produced  by  those 
scriptures,  or  the  religion  they  teach,  where  those 
writings  have  been  disseminated,  and  the  christian 
religion  embraced.  Take  the  narrative  portions  of 
that  volume.  Could  those  have  been  palmed  upon 
a  people  living  in  the  same  age  in  which  such  and 
such  occurrences  are  there  said  to  have  taken 
place,  if  those  narratives  were  false?  Or  could 
the  next  succeeding  age  have  been  thus  imposed 
on  ?     How  utterly  incredible ! 

Lord  Lyttleton  and  Gilbert  West,  whilst  infidels, 

resolved  each  to  write  a   treatise  oppugning  the 

scriptures,  and  exposing  what  they  considered  their 

absurdities  and  falsity.     The  former  selected  as  a 

3 


26  THOUGHTS  AND  COUNSELS 

subject,  The  Conversion  of  St.  Paul ;  the  latter, 
The  Resurrection  of  Christ.  This,  leading  them 
to  a  perusal  and  examination  of  parts  of  the  sacred 
writings,  resulted  not  only  in  the  conversion  to  the 
christian  faith  of  them  both,  but  to  the  production 
of  two  able  treatises  in  favour  of  the  christian 
scriptures  as  a  Divine  Revelation :  one  of  these 
treatises  entitled.  The  Conversion  of  St.  Paul ;  the 
other.  The  Resurrection  of  Christ. 

There  are  such  evidences  in  support  of  the  claims 
of  the  Bible,  and  it  is  a  book  so  much  needed  in 
such  a  world  as  this,  that  it  will  never  be  generally- 
repudiated,  or  become  obsolete.  Not  long  after 
the  Revolutionary  war,  when,  through  the  influ- 
ence of  that  war  on  morals  and  religion,  as  well 
as  through  the  influence  of  Paine's  "  Age  of  Rea- 
son," infidelity  was  rife  in  the  land,  "  A  distin- 
guished member  of  Congress," — that  body  sitting 
then  in  Philadelphia — "  A  distinguished  member 
of  Congress,  who  had  been  a  very  profane  man, 
but  in  the  mercy  of  God  was  arrested  in  his 
course,  became  anxious  for  the  salvation  of  his  soul, 
and  went  into  a  bookstore  in  that  city  to  purchase 
a  Bible.  The  owner  of  the  store  was  behind  his 
counter,  and  told  the  member  of  Congress  that  he 
did  not  keep  Bibles  for  sale.  "  What !  not  keep 
Bibles !"  replied  the  surprised  inquirer.  "  No  sir," 
answered  the  bookseller  with  a  smirk  ;  "  and  we 
think  sir,"  he  continued,  "  that  it  will  not  be  long 


'     FOR    THE    IMPENITENT.  27 

before  Bibles  will  neither  be  sold  nor  read  in  this 
city."  The  indignant  Congressman,  looking  him 
sternly  in  the  face,  replied,  "  The  Bible,  sir,  will 
be  read  in  Philadelphia,  a  thousand  years  after 
you  will  have  been  broiling  in  hell." 

But,  dear  reader,  how  indifferent  soever  you  are 
to  the  true  religion,  I  presume  you  are  not  ready 
to  admit  that  your  indifference  is  the  result  of  scep- 
ticism. I  doubt  not  but  you  are  prepared  to  de- 
clare that  in  your  opinion  the  religion  which  is  the 
burden  of  gospel  revelation  is  no  cunningly  devised 
fable.  You  acknowledge  it  to  be  a  reality,  a  ver- 
it}',  the  thing  which  it  professes  or  claims  to  be ; 
that  it  is  founded  on  the  firm,  solid  rock  of  truth. 
I  am  desirous,  however,  that  you  should  not  stop 
with  confessing  the  religion  which  the  sacred 
scriptures  furnish  us  with  a  knowledge  of,  to  be 
based  on  truth,  and,  if  you  please,  in  addition,  that 
all  its  walls  up  to  the  topmost  stone  are  of  nought 
else  but  everlasting  truth.  I  wish  you,  moreover, 
to  have  so  clear  and  impressive  a  discovery  of  its 
nature,  its  features,  relations,  bearings,  and  of  its 
importance  to  you,  as  that  you  shall  feel  and  be 
constrained  to  confess  that  indifference  on  your 
part  in  regard  to  it  is  highly  improper,  unrighteous, 
and  unwise. 

Oh,  reader,  this  celestial  visitant  has  come  down 
from  the  upper  skies,  robed  in  beauty,  and  display- 
ing worth  and  excellence  such  as  to  show  whence 


28  THOUGHTS    AND   COUNSELS 

she  is  descended — as  to  afford  evidence  of  her 
high  and  heavenly  birth  not  only,  but  of  her 
worthiness  to  command  the  admiration  and  love 
of  yourself,  and  of  every  beholder.  Do  you  not 
see  that  she  can  be  met  properly  with  no  other 
feeling  than  that  of  warm  affection  1  To  be  in- 
different to  her  charms ;  to  hear  the  music  of  her 
sweeter  than  seraphic  voice  without  being  enrap- 
tured ;  to  continue  standing  at  a  distance  when  she 
calls,  instead  of  rushing  forward  toward  her  ;  to 
see  her  moving  onward  with  superangelic  grace, 
and  beckoning  to  us  to  follow,  and  yet  we  stand 
still ;  to  hear  her  claiming  our  homage,  and  yet 
we  not  fall  prostrate  at  her  feet ;  to  have  her  com- 
mands reach  our  ears,  and  yet  those  commands 
not  be  met  with  cheerful  obedience  on  our  part — 
this,  this  is  a  sort  of  feeling  and  conduct  far  indeed 
from  what  might  be  rightly  or  reasonably  looked 
for. 

To  whatever  branch  of  the  true  religion  you 
direct  your  eye,  you  cannot  but  discover  that  indif- 
ference in  relation  to  it  is  highly  absurd  or  im- 
proper. The  truth  that  there  is  a  God  lies  at  the 
foundation  of  religion.  There  can  be  no  religion 
without  a  God — without  an  object  of  worship. 
Now  the  God  whom  the  works  of  creation  in  a 
measure,  and  more  clearly  and  fully,  the  sacred 
scriptures,  reveal  or  bring  to  our  notice,  is  a  Being 
of  superlative,  infinite  excellence.     Even  the  voice 


FOR    THE    IMPENITENT.  29 

of  Nature  proclaims  him  to  be  a  Being-  of  tran- 
scendent and  astonishing  greatness,  wisdom,  and 
power,  and  one  worthy  of  supreme  regard  and  rev- 
erence. But  in  louder,  clearer,  fuller  tones  does 
Revelation  speak  of  this  wonderful  Being.  That 
sacred  volume  whose  words  are  all  verity  and  no 
lie,  tells  us  that  he  is  eternal  both  as  to  the  past  and 
the  future,  or,  as  Israel's  sweet  singer  expresses 
it,  •'  from  everlasting  to  everlasting;"  that  he  pos- 
sesses the  attributes  of  omnipresence,  omniscience, 
almightiness  ;  that  he  is  holy,  and  good,  and  just, 
and  faithful,  and  merciful,  and  infinite  in  every  one 
of  these  respects ;  in  short,  that  he  is  a  Being  so 
great  and  glorious,  that  it  is  impossible  that  he 
should  be  any  more  so  than  he  is.  He  is,  in  ad- 
dition, in  the  sacred  scriptures,  represented  as  sus- 
taining certain  interesting  and  important  relations  to 
us,  and  all  others  of  our  race.  We  discover  in 
that  Book  of  books  that  he  is  our  Creator,  our^ 
Preserver,  Benefactor,  Father ;  that  he  has  exceed- 
ingly cared  for  our  welfare,  and  done  for  us  what 
has  excited  the  astonishment  of  all  the  "principal- 
ities and  powers  in  heavenly  places." 

Now,  what  sort  of  feelings  should  be  cherished 
toward  such  a  Being,  and  standing  in  such  rela- 
tions? May  he  with  propriety  be  loved  only  a  lit- 
tle, or  none  at  all  ?  Can  he  properly  be  regarded 
by  us  with  indifference?  May  we  innocently  or 
reasonably  have  a  bosom  barren  of  affection  to- 


30  THOUGHTS    AND   COUNSELS 

ward  him?  Of  what  measure  of  love  from  you 
and  me  does  he  himself  think  he  is  worthy?  How 
much  does  he  think  due  as  a  tribute  from  these 
our  hearts?  Oh,  does  he  not  say  that  we  should 
love  him  with  all  our  heart,  and  soul,  and  mind, 
and  strength?  And  is  this  too  much?  Must  we 
not  acknowledge  this  measure  of  love  to  be  right 
and  reasonable  ?  If  so,  how  must  indifference  in 
reference  to  him  appear  in  his  view  ?  Otherwise 
can  it  appear  than  most  absurd  and  culpable? 
And  should  it  not  so  appear  to  us  ?  Between  su- 
preme attachment  on  the  one  hand,  and  indiffer- 
ence on  the  other,  how  great  the  contrast !  And 
if  the  former  is  God's  due,  and  what  he  claims 
from  us,  how  reprehensible  and  displeasing  is  the 
latter ! 

And,  as  regards  the  service  of  God :  If  he  is 
such  a  Being,  and  sustains  such  relations  to  us  as 
have  been  spoken  of,  may  you  or  I  serve  him  or 
not,  as  is  most  convenient,  or  as  we  chance  to  be 
most  inclined  ?  May  it  innocently  be  a  matter  of 
indifference  to  us  whether  or  not  we  render  him 
any  service  ?  How  large  is  his  demand  ?  "  Wheth- 
er, therefore,  ye  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God."  (1st  Cor.  x.  31.) 
Now  what  a  difference  there  is  between  this  mode 
of  living  or  acting,  and  a  being  indifferent  wheth- 
er we  do  anything  to  his  glory — a  not  caring 
whether  we  serve  him  at  all  or  not. 


FOR    THE    IMPENITENT.  31 

There  is  Jesus  Christ :  what  sort  of  a  Bi.ing  is 
he  ?  Is  he  clothed  with  superangelic  and  divine 
excellencies  ?  Is  he  one  with  the  Father  as  to  the 
nature  he  had  before  the  world  was  ?  Has  he  the 
same  infinite  power,  wisdom,  holiness,  goodness  ? 
Is  he,  as  Mediator,  the  chief  among  ten  thousand, 
yea,  altogether  lovely  1  And  what  sort  of  feelings 
has  he  cherished,  and  after  what  manner  has  he 
acted  toward  us?  O,  my  Bible  tells  me  of  one 
who  has  proved  "  a  Friend  above  all  others"  to 
the  fallen  of  human  kind.  It  speaks  to  me  of 
amazing  condescension  on  the  part  of  one,  who 
though  he  "  thought  it  not  robbery  to  be  equal 
with  God,  yet  made  himself  of  no  reputation"  for 
our  sakes.  I  read  in  my  Bible  of  a  personage 
who,  though  he  was  rich,  so  rich  as  to  be  the  pro- 
prietor of  all  worlds,  yet  for  our  sakes  became 
poor,  so  poor  as  not  to  have  even  where  to  lay  his 
head,  that  we  through  his  poverty  might  be  rich. 
There  was,  as  I  have  been  credibly  informed,  one 
born  in  Bethlehem  of  Judea.  in  the  days  of  Herod 
the  king,  who,  though  he  is  said  to  have  come 
from  the  third  heaven,  was  seen  living  here  in  the 
vale  of  obscurity,  and  a  deeper  shade  surrounding 
'him  for  some  thirty  or  more  years,  than  has  been 
observed  to  settle  about  ordinary  humanity.  For 
the  last  three  or  four  years  of  his  life,  I  see  him 
the  marked  victim  of  fiendlike  malice,  and  hellish 
hate.     I  see  him  toiling  as  one  that  had  much  to 


32  THOUGHTS  AND  COUNSELS 

do,  and  sorrowing  as  one  that  had  much  to  suffer. 
I  follow  him  at  the  dead  of  night  to  a  garden  at 
the  foot  of  Olivet,  and  witness  his  prostrations,  his 
cries,  and  his  bloody  sweat.  And  to  the  Sanhe- 
drin  and  to  the  judgment  hall  I  attend  him  too, 
and  observe  to  what  shame  and  spitting  he  is  there 
subjected.  I  see  him  with  his  scarlet  robe  and  his 
crown  of  thorns.  And  what  occurs  on  a  certain 
mount  where  a  cross  is  raised  up  and  a  victim  on 
it,  I  also  witness.  Oh,  that  my  head  were  waters 
and  mine  eyes  a  fountain  of  tears  !  I  hear  him  cry- 
ing, "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  and  behold  him  bowing  his  head  and  giv- 
ing up  the  ghost ! — All  this,  dear  reader,  I  wit- 
ness, and  I  ask,  why  ?  for  whom  or  what  was  all 
this  humiliation,  and  ignominy,  and  sorrow,  and 
pain  undergone  ?  and  I  learn  from  the  same  sa- 
cred book  that  it  was  for  sinners  of  human  kind, 
for  creatures  of  like  condition  and  character  with 
you  and  me.  I  learn  that  it  was  for  our  good, 
even  for  our  salvation,  that  all  this  was  endured, 
voluntarily  submitted  to — that  it  was  that  we 
might  be  delivered  from  eternal  anguish,  and  find 
endless  blessedness. 

Now,  what  temper  of  mind,  what  state  of  heart, 
does  it  become  you  and  me  to  have  in  relation  to 
such  a  Being  ?  May  such  excellence,  love,  and 
compassion,  be  met  with  icy-heartednesss  or  indif- 
ference ?     Oh,  what  love  and  gratitude  are  due 


FOR    THE    IMPENITENT.  33 

him  who  is  in  himself  so  lovely,  and  who  has 
manifested  such  friendship,  (oh !  what  a  weak 
word  ! )  such  more  than  friendship,  for  such  wretch- 
es !  Say,  reader,  is  he  not  deserving  of  more  love 
than  your  idols?  Does  he  not  merit  higher  re- 
gard than  any  thing  and  every  thing  of  earth? 
Such  a  measure  of  love  as  will  secure  from  us  a 
keeping  of  his  commandments,  nothing  short  of 
this,  certainly,  should  you  or  I  be  at  all  satisfied 
with. 

"  Love  so  amazing,  so  divine, 
Demands  our  soul,  our  life,  our  all." 

Should  w^e  not,  in  return,  have  for  him  an  es- 
teem or  affection  so  pure  and  strong  as  to  be  an 
operative,  reigning,  controlling  principle  ? — as  to 
bring  every  power  of  the  material  and  spiritual 
man  into  the  service  of  Christ?  A  martyr  was 
asked,  whether  he  did  not  love  his  wife  and  chil- 
dren, who  stood  weeping  by  him.  "  Love  them  ? 
Yes,"  said  he  :  "  If  all  the  world  were  gold,  and  at 
my  disposal,  I  would  give  it  all  for  the  satisfaction 
of  living  with  them,  though  it  were  in  a  prison. 
Yet  in  comparison  with  Christ  I  love  them  not." 
So  transcendent  a  love,  reader,  should  your  heart 
have  for  Christ.  Indifference  toward  this  lovely 
Prince  of  grace,  toward  such  a  Brother  and  Sa- 
viour, how  inexpressibly  unbecoming  and  vile  ! 

The  religion  of  .he  gospel,  my  reader,  offers 


34  TH0T7GHTS    AND   COUNSELS 

greatly  to  befriend  us  and  others  of  mankind — of- 
fers to  supply  us  with  all  that  we  really  need. 
And  surely  the  offer  is  a  kind  and  large  one : 
For  we  need  much  ^s  fallen  creatures,  incompara- 
bly more  almost  than  we  do  as  creatures  ;  and 
much  must  be  done  for  us,  or  we  are  wretched, 
and  forever  undone.  You,  as  a  transgressor,  have 
fallen  under  the  curse  of  a  broken  law.  You  de- 
serve to  die,  and  are  actually  exposed  to  a  punish- 
ment indescribably  severe  and  everduring.  You, 
in  common  with  the  other  creatures  of  the  fall, 
are  a  poor,  weak,  disobedient,  blinded,  defiled,  de- 
based, as  well  as  dying  creature,  and,  withal,  ac- 
countable— accountable  to  Him,  whose  creature 
you  are.  Now,  the  religion  of  Christ  comes  to 
jrou  with  its  great  and  appropriate  tenders.  It  of- 
fers to  roll  away  the  heavy  curse  which  has  set- 
tled on  you — to  deliver  you  from  that  tremendous 
punishment  which  you  deserve  from  the  hand  of 
a  holy  and  just  God.  It  offers  to  unscale  your 
eyes,  and  to  disperse  the  darkness  in  which  you 
are  enshrouded.  It  offers  to  strip  you  of  your  rags, 
and  to  apparel  you  in  vestments,  whole,  beautiful, 
and  clean.  It  offers  to  take  you  from  your  hut  of 
poverty,  and  so  to  alter  your  circumstances,  as 
that  you  may  regard  yourself,  even  while  here,  as 
truly  rich,  and  as  heir  to  a  fortune  greater  than 
earth  knows.  It  offers  to  purify,  elevate,  ennoble 
you  ;  to  make  you  a  near  relative  of  the  King  of 


FOR    THE    IMPENITENT.  35 

kings  and  Lord  of  lords,  ay,  to  make  yourself  a 
king,  the  heir  apparent  now  to,  and,  after  a  few 
short  years,  or  months,  or  days,  the  actual  wearer 
of  a  crown  richer,  brighter  than  earthly  prince 
ever  wore.  It  offers  to  lift  you  out  of  your  wretch- 
edness, to  wipe  your  sorrows  dry,  and  to  place  you 
where  you  will  know  and  feel  nought  but  happi- 
ness ineffable,  forevermore.  All  this,  and  much 
more,  the  blessed  religion  of  the  gospel  offers  to  do 
for  you,  and  for  all  others  who  will  embrace  her, 
who  will  receive  her  cordially,  accept  humbly  and 
thankfully  of  what  she  has  to  give,  and  who  will 
take  upon  them  her  light  and  easy  yoke,  and  walk 
in  her  paths. 

Now,  can  it  be  regarded  as  wise  or  proper  for 
you,  or  for  any  others  circumstanced  as  you  are,  to 
slight  such  a  benefactress  ? — to  treat  with  indiffer- 
ence such  a  religion  ?  Should  not  her  tenders  be 
cordially  and  thankfully  accepted  1  and  should  she 
not  be  greatly  loved  and  zealously  followed,  both 
for  the  sake  of  what  she  is  in  herself,  and  for  her 
unspeakably  kind  and  invaluable  offers? 

Indifference  toward  such  a  religion  cannot  be 
justly  regarded  but  as  the  extreme  of  fatuity  or 
madness.  No  one  who  by  the  hearing  of  the  ear 
has  been  afforded  any  knowledge  of  her,  and  es- 
pecially who  lives  where  her  light  shines,  where 
her  claims  are  pressed  on  the  attention,  and  her 
proffers  made,  can  have  a  want  of  warm  feeling  or 


36  THOUGHTS  AND  COUNSELS 

ardent  love  towards  her,  without  acting  very  cul- 
pably, and  highly  displeasing  him  with  whom  we 
have  to  do.  Do  not,  as  some  appear  to,  imagine  that 
because  you  make  no  profession  of  religion,  be- 
cause you  are  not  connected  in  the  way  of  mem- 
bership with  the  church,  you  are  excusable  for  the 
indifference  which  you  feel,  and,  after  one  and  an- 
other manner,  show  toward  this  religion.  It  is 
your  duty  to  love  God  and  his  Christ  supremely. 
It  is  your  duty  to  obey  and  serve  the  Lord  with 
body  and  soul,  and  to  do  thi.s  every  day  and  hour 
that  you  breathe  God's  air,  or  live  on  God's 
bounty.  The  fact  of  your  not  being  a  professor  of 
religion  does  not  release  you  from  this ;  it  cuts  not 
the  bond  of  religious  obligation.  No ;  so  long  as 
you  are  God's  creature,  you  are  bound  to  love  him 
with  all  your  heart,  and  to  glorify  him  with  all 
your  powers.  And  so  long  as  you  have  a  soul  to 
be  saved  or  lost,  you  cannot  treat  the  religion  of 
Jesus  with  indifference,  without  both  displeasing  its 
divine  author,  and  greatly  wronging  yourself 
Condemn  yourself,  oh  reader,  and  smite  upon 
your  breast,  because  you  have  so  long  treated  the 
religion  of  our  Lord  after  the  manner  you  have. 
And  repent  as  in  dust  and  ashes,  this  hour,  of  your 
present  indifference  and  negligence  in  regard  to  it. 
Your  feelings  are  far  from  right,  and  your  state  is 
far  from  safe. 

Do  you  feel  inclined  to  ask,  what  reason  the 


FOR    THE    IMPENITENT.  37 

writer  has  to  suspect  you  of  being  mournfully  in- 
different to  religion  1  Permit  me  to  request  you  to 
put  that  question  to  the  ever-present  and  omnis- 
cient Deity.  Does  he  whose  eye  is  constantly 
upon  your  heart,  and  who  pondereth  all  your  go- 
ings, see  that  heart  throbbing  with  a  deep  and 
abiding  anxiety  to  honour,  please,  and  serve  him  ? 
Does  he  behold  the  sacred  volume  oft  spread  open 
before  you,  and  its  precious  contents  searched,  with 
a  mind  deeply  interested — intent  on  ascertaining 
truth  in  order  to  its  hearty  reception,  and  duty  in 
order  to  its  faithful  performance  ?  Is  he  witness  to 
a  frequent,  daily  observance  of  that  injunction, 
"  Enter  into  thy  closet,  and  when  thou  hast  shut 
thy  door,  pray  to  thy  Father  who  is  in  secret  ?" 
Can  you  call  God  to  witness  that  you  love  the 
holy  sabbath — desire  to  be  found  statedly,  on  that 
day,  where  Jehovah  is  worshipped  ;  there  to  adore 
Him,  who  is,  and  was,  and  is  to  come ;  there  to 
feast  your  soul  on  Christ's  ravishing  charms ;  to 
eat  of  the  bread  of  life,  and  draw  water  out  of  that 
well  of  salvation  7  Does  he  observe  you  looking 
much  more  intently  and  constantly  at  those  things 
which  are  above,  than  at  the  gross  and  decaying 
objects  about  you?  Does  he  see  you  ardently 
bent  on  preparing  to  abide  forever  in  a  "  house  not 
made  with  hands?"  To  such  questions  as  these  can 
you  conscientiously  give  an  affirmative  answer? 
Oh,  how  much  I  wish  that  you  could. 


38  THOUGHTS  AND  COUNSELS 

Dear  reader,  your  heart  has  never  been  meUed 
into  penitence  for  sin.  Your  feet  have  never  yet 
borne  you  to  that  tree  on  which  Jesus  died.  Your 
soul  has  never' yet  been  in  the  bath  of  blood  di- 
vine. The  Holy  Spirit  of  God  you  have  never 
yet  welcomed  to  your  bosom.  You  are  in  the 
gall  of  bitterness  and  bonds  of  iniquity.  Your  in- 
fractions of  the  Divine  law  expose  you  to  the  severe 
inflictions  of  inexorable  justice.  Your  peril,  how 
imminent.  Yet  you  tremble  not.  The  salvation 
of  the  gospel  you  pant  not  after ;  the  terrors  of 
perdition  you  appear  indifferent  about  escaping.  I 
entreat  you,  friend,  to  open  your  eyes.  Look, 
look  at  your  terrible  situation.  Persist  in  con- 
templating it,  until  you  shall  feel  uneasy,  and  be- 
gin to  inquire,  What  must  I  do?  Where  can  I 
fly  for  succour?  I  love  you  too  much,  dear  reader, 
to  be  willing  that  you  should  sink  into  the  place 
where  sighs  cease  not.  I  long  to  have  you  prepared 
to  spend  your  eternity  with  me  on  the  sunny 
heights  of  glory. 


FOR   THE    IMPENITENT.  39 


CHAPTER  III. 

NO    NEUTRALITY. 

As  in  the  natural  world  there  is  light  and  dark- 
ness, so  is  there  in  the  moral.  There  is  the  king- 
dom of  light,  and  the  kingdom  of  darkness ;  the 
Prince  of  light,  and  the  prince  of  darkness;  and 
the  cause  and  interests  of  each.  Now  in  that  dec- 
laration of  God  the  Son,  "  He  that  is  not  with  me 
is  against  me,  and  he  that  gathereth  not  with  me, 
scattereth  abroad,"  it  is  implied  that  that  omnis- 
cient Being  saw  that  there  were,  and  would  be,  hu- 
man creatures,  who  would  like  to  regard  them- 
selves, and  be  regarded  by  others,  as  occupying  a 
position  of  neutrality  in  relation  to  these :  as 
neither  for  God  nor  against  him ;  as  neither  of  the 
one  kingdom  nor  the  other;  as  espousing  the 
cause  and  interests  of  neither  party.  God — for 
Christ  is  God;  he,  "in  the  beginning,"  was  not 
only  "  with  God,"  but  "  was  God,"  and  he  has  not 
ceased  to  be  God  by  being  made  flesh,  or  taking 
our  nature  unto  him — The  all-knowing  and  vera- 
cious God  has  declared,  in  the  words  above  quoted, 
that  there  is  no  such  thing  as  neutrality — that  no 


40  THOUGHTS  AND  COUNSELS 

rational  creature  can  find  any  neutral  ground  pm 
which  to  stand.     It  exists  not. 

1.  That  there  is  such  a  thing  as  being  "  with," 
that  is,  on  the  side  of,  the  Lord,  I  cannot  indulge  the 
idea  that  you,  reader,  are  disposed  to  deny.  There 
is  such  a  thing  as  being  with  him  in  our  senti- 
ments; as  having,  so  far  as  our  knowledge  ex- 
tends, opinions  in  harmony  with  his.  There  are 
those  who  go  to  the  Bible  for  information  as  to 
truth  and  duty.  That  holy  book  is  from  God,  and 
contains  such  a  portion  of  his  sentiments  as  he  has 
been  pleased  to  reveal.  They  believe  what  is 
there  stated,  to  be  true ;  imbibe  his  sentiments ; 
and  henceforth  think  with  him.  So  far  as  their 
knowledge  reaches,  they  harmonize  with  him  in 
sentiment  for  example,  as  to  his  own  attributes 
and  excellences ;  as  to  the  Mediator's  character, 
offices,  work  ;  as  to  sin,  the  world,  the  soul,  salva- 
tion, time  and  eternity ;  as  to  the  state,  interests, 
duties,  and  destiny  of  ^lan  ;  as  to  the  world  of 
glory,  and  the  world  of  ^^. 

There  are  those,  too,  wl^  are  "  with  the  Lord" 
as  to  their  affections;  who  have  a  heart  which 
beats  in  unison  with  his.  When  the  Lord  was  on 
the  earth,  he  gave  strong,  indubitable  evidence, 
that  he  greatly  loved  the  Father,  and  manifested 
intense  anxiety  and  desire  that  the  Father  might 
be  glorified  both  by  himself  and  others.  He  ex- 
hibited a  feeling  of  strong  approbation  of  the  di- 


FOR   THE    IMPEMTENT.  41 

vine  government,  a  very  high  esteem  of  the  di- 
vine laws.  The  holy  and  abiding  objects  of  the 
spiritual  and  celestial  world  were  not  absent  from 
his  affections  ;  he  panted  after  them  as  the  hart 
panteth  after  the  water-brooks.  On  the  other  hand, 
he  showed  an  inexpressibly  strong  dislike  to  sin. 
Oh,  how  he  did  detest  disobedience  to  the  precepts, 
want  of  submission  to  the  authority,  of  the  infinite 
God.  How  hateful  to  him  was  depravity  ;  what 
pain  did  he  feel  when  he  beheld  its  workings  in 
the  hearts  of  men.  His  benevolence  toward  the 
fallen  of  human  kind,  his  concern  for  their  welfare, 
his  desire  for  their  holiness  and  happiness,  were 
all  intense  beyond  the  power  of  utterance ;  and  his 
hostility  to  the  kingdom  and  the  works  of  dark- 
ness was  no  less  inexpressible.  Now  it  must  be 
acknowledged,  for  the  thing  is  manifest,  that  there 
are  those  whose  feelings  harmonize  with  his,  on 
these  several  points. 

The  Lord  also  is  making  efforts,  and  not  unsuc- 
cessfulj  to  advance  the  prosperity  or  promote  the 
interests  of  the  kingdom  of  light  and  righteous- 
ness in  this  dark  and  wicked  world.  He  is  labour- 
ing earnestly  and  assiduously  to  thwart  the  designs, 
weaken  the  str.englh,  and  diminish  the  subjects  of 
the  kingdom  of  the  Prince  of  darkness ;  to  wrest 
captives  from  the  snare  of  the  fowler ;  to  tear 
down  the  strongholds  which  the  adversary  has 
erected  in  the  different  parts  of  his  empire ;  to  re- 


42  THOUGHTS   AND   COUNSELS 

move  more  and  more  from  the  earth  the  evils 
which  afflict  poor,  fallen  humanity ;  to  originate, 
augment,  cause  to  abound,  "  whatsoever  things  are 
true,  whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  lovely,  what- 
soever things  are  of  good  report ;"  and  to  prepare 
men  to  enter  upon  and  enjoy  the  everlasting  glo- 
ries and  felicities  of  the  world  celestial.  And  ef- 
forts of  this  character,  there  are  those  both  on  earth 
and  in  heaven  who  agree  with  the  Lord  in  putting 
forth.  Saints  and  angels  harmonize  with  him  in 
these  exertions,  and  with  joy  and  rapture  hail 
every  advance  in  so  magnificent  an  enterprize,  so 
blessed  a  cause. 

2.  On  the  other  hand,  reader,  we  have  evidence 
too  abundant  and  palpable  to  allow  us  to  deny,  that 
there  is  such  a  thing  as  being  against  the  Lord  ; 
as  being  hostile  to  him,  his  kingdom,  his  cause. 
You  and  I  both  know  that  there  are  those  who 
contemptuously  set  at  nought  the  religion  of  God  ; 
cast  away  as  a  figment  that  Book  which  teaches 
the  doctrines  and  inculcates  the  duties  of  that  re- 
ligion. The  whole  class  of  deists  do  so.  Amongst 
these,  some  indeed  are  more  bitter  against  what 
they  call  the  imposture  than  are  others.  But  the 
LorJ  Jesus  Christ  finds  no  favour  among  any  of 
them.  Voltaire  was  in  the  habit  of  calling  him, 
"  The  Wretch,"  and  nothing  else  did  he  apparently 
desire  so  much  as  to  "  crush"  him  and  his  cause. 


FOR   THE    IMPENITENT.  43 

And  as  to  Paine,  I  would  be  far  from  willing  to 
repeat  the  expressions  of  low  scurrility  which  he 
used  concerning  the  son  of  the  virgin.  Several 
writers,  both  in  England  and  France,  spent  a  con- 
siderable portion  of  their  life  in  attempting  to  re- 
fute the  christian  scheme:  some  in  more,  and 
others  in  less,  offensive  and  violent  terms. 

There  are  those  also,  who,  although  they  have 
not  settled  it  in  their  minds  that  Jesus  is  an  impos- 
tor, or  the  Bible  a  product  of  priestcraft,  are  never- 
theless, in  a  greater  or  less  measure,  scoffers  at  sa- 
cred things.  And  there  are  large  numbers  who 
show  in  ways  which  need  not  be  specified,  that 
they  harmonize  not  in  feelings  with  the  Lord — 
love  not  what  he  loves ;  hate  not  what  he  hates  ; 
and  who,  instead  of  making  exertions  to  promote 
the  cause  of  righteousness  in  the  earth,  are,  in  one 
form  and  degree  or  another,  ready  to  oppose  it. 
The  kingdom  of  darkness  is  obviously  a  favourite 
with  them ;  not  the  kingdom  of  light.  This  is 
shown  by  their  fruits.  Such  are  ever  raising  ob- 
jections to  any  good  cause  which  is  presented  to 
the  notice ;  are  ready  to  ascribe  its  origin  to  un- 
worthy motives ;  and  can  never  be  satisfied  with 
any  proper  mode  or  means  adopted  for  its  advance- 
ment. They  evidently  wish  holiness  not  to  pre- 
vail on  the  earth ;  would  much  dread  having  it  in- 
troduced into   their  neighbourhood;    prefer    the 


44  THOUGHTS  AND  COUNSELS 

prevalence  of  sin  in  both ;  and,  after  some  man- 
ner, give  expression  to  their  preference. 

Thus  have  we  set  before  you,  reader,  the  two 
great  conflicting  causes  and  interests  which  seem  to 
divide  between  them  the  rational  creatures  of  God, 
human  and  angelic — and  the  two  different,  oppo- 
site classes  which  espouse  them.  I  say,  seem  to  di- 
vide between  them  the  rational  creatures  of  God — 
for  I  choose  to  state  the  matter  at  present  in  this 
form,  lest  I  should  appear  to  assume  as  true  what 
I  have  not  yet  advanced  arguments  to  prove. 

I  stated  at  the  outset,  that  the  Saviour's  language 
which  I  had  quoted,  manifestly  implied  that  there 
are  those  who  would  like  to  regard  themselves, 
and  to  be  regarded  by  others,  as  occupying  a 
position  of  neutrality  in  relation  to  these  two  an- 
tagonistic causes. 

Before  I  proceed  to  the  proof  that  no  such  posi- 
ion  of  neutrality  is  to  be  found — no  third  class  to 
occupy  such  a  position — suffer  me  to  ask  you, 
reader,  whether  you  suppose  that  you  occupy  such 
a  position  ?  or  whether  you  would  be  willing  to  do 
it,  if  you  could?  Why,  all  inanimate  nature 
would  cry,  "  Sham«  on  you!"  if  you  could  so 
much  as  desire  it — would  lift  her  voice  to  reprove 
you.  Go,  listen  to  the  language  of  the  works  of 
God.  Those  valleys  smiling  in  verdant  beauty, 
those  fields  teeming  with  fruitfulness,  those  forests 
untrodden  by  the  foot  of  man,  those  mountains 


FOR   THE    IMPENITENT.  45 

which  lift  their  towering  heads  to  the  skies — these 
occupy  no  neutral  position.  Those  seas,  those 
rivers,  those  rills  do  not.  That  bending  corn,  those 
waving  meadows,  those  beauteous  flowers  do  not. 
Those  winds  and  flying  clouds,  that  hail,  snow, 
rain,  those  flashing  lightnings,  and  bellowing 
thunders  do  not.  That  glorious  luminary  in  the 
heavens  which  sends  down  upon  us,  and  upon  the 
world,  his  beams  of  warmth  and  radiance,  that  sil- 
very moon,  and  those  thousand  twinkling  lights 
which  night  reveals,  do  not.  These  speak  of  the 
power,  wisdom,  goodness,  and  sing  the  praises,  of 
their  glorious  Creator.  These  are  not  against  God, 
but  for  him.  Nor  are  they  mutely  in  his  favour. 
They  lift  high,  raise  loud  their  voice,  declaring 
the  glory  of  Jehovah. 

"  There's  not  the  smallest  orb  which  we  behold, 
But  in  its  motion  like  an  angel  sings." 

'*  These  are  are  thy  glorious  works,  Parent  of  good, 
Almighty,  thine  this  universal  frame, 
Thus  wondrous  fair ;  thyself  how  wondrous  then ; 
Unspeakable,  who  sitt'st  above  these  heavens, 
To  us  invisible,  or  dimly  seen 
In  these  thy  lowest  works ;  yet  these  declare 
Thy  goodness  beyond  thought,  and  power  divine." 

But  this  is  not  all.  The  elements  of  nature 
fight  for  God.  Fire,  hail,  snow,  vapour,  waves, 
winds,  lightnings,  contend  for  the  Lord  igainst  his 
enemies. 


46         THOUGHTS  AND  COUNSELS 

Reproof  would  also  come  to  you  from  the  ani- 
mal creation.  The  living  creatures  which  have 
this  earth  for  their  abode,  occupy  no  position  of 
neutrality,  my  friend.  These  all  speak  of  Him 
who  formed  them ;  and  by  the  power  and  skill 
manifest  in  their  structure,  by  the  life  which  an- 
imates them,  and  the  various  powers  with  which 
they  are  endowed,  tell  you  that  he  who  made  them 
is  worthy  of  exalted  praise.  These  all  answer  the 
great  end  of  their  being,  and  are  employed  in 
their  several  ways  in  rendering  praise  to  their 
Creator.  You  witness  a  song  of  praise  ascending 
from  the  feathered  songsters  of  the  grove  ;  a  trib- 
ute of  gratitude  and  praise  from  the  joy  which 
dances  in  the  eye,  and  is  visible  in  the  boundings 
of  the  young,  when  nature  appears  clad  in  vernal 
loveliness  ;  in  the  grazing  kine,  as  they  feast  on 
the  rich  luxuriance  of  the  meadow  ;  and,  as  to  one 
and  all  of  them,  in  the  strict  obedience  which  they 
severally  yield  to  those  laws  which  have  been 
given  them  by  their  Maker.  These  do  not  ask  to 
be  neutral,  do  not  wish  it. 

And  can  you,  a  rational  creature,  endowed  with 
such  powers,  intellectual  and  moral,  as  the  Al- 
mighty has  conferred  on  you,  and  after  you  have 
been  afforded  such  means  of  acquiring  a  knowl- 
edge of  God's  excellences,  and  your  obligations  to 
him — oh,  can  you  wish  to  be  in  a  state  of  neutral- 
ity ?  can  it  be  your  desire  to  be  not  for  him  ?    Can 


FOR   THE    IMPENITENT.  47 

you  satisfy  yourself  with  a  heart  without  love  to 
him,  a  life  without  service,  and  lips  without  praise  ? 
If  you  can,  shame  on  you  !  "  Solon  made  a  law 
in  Athens,, that  those  who,  in  a  sedition,  or  contest 
of  the  citizens,  refused  to  take  either  part,  should 
be  esteemed  infamous." 

But  should  you  have  ever  so  strong  a  desire  to 
occupy  a  neutral  position,  or  be  ever  so  much 
prone  to  flatter  yourself  that  if  you  are  not  for  God, 
you  are  not  against  him,  the  thing  is  impossible. 
The  clear,  positive  declaration  of  God  m  human 
nature,  on  this  subject,  should  be  enough  to  satisfy 
you  and  every  other  rational  creature,  that  such  a 
thing  is  not,  cannot  be. 

Inasmuch,  however,  as  this  is  a  fond  idea  with 
some,  and  may,  dear  reader,  be  so  with  you — inas- 
much as  it  is  a  notion  which  is  liable  to  be  clung 
to  with  a  good  deal  of  tenacity,  and  so  prove  an 
obstacle  to  4ceep  the  arrows  of  conviction  from 
reaching  the  heart — I  shall  attempt  to  present 
three  or  four  arguments  additional  to  the  one 
drawn  from  the  Saviour's  affirmation  adverted  to, 
to  show  the  falsity  of  such  a  notion. 

In  the  first  place,  then — I  can  find  no  position 
of  neutrality  spoken  of  or  hinted  at  in  the  sacred 
scriptures.  I  have  been  in  the  practice  of  perus- 
ing and  searching  the  scriptures  for  several  years, 
but  I  have  never  yet  found  any  thing  there  to  sup- 
port or  justify  the  opinion  that  a  rational,  accountable 


48  THOUGHTS   AND   COUNSELS 

creature,  can  occupy  any  such  ground.  Man- 
kind are  moral  agents.  In  that  light  are  they 
contemplated  in  the  sacred  volume.  Little  is  there 
said  about  those  inferior  and  adventitious  distinc- 
tions which  are  so  much  on  the  tongue,  and  are 
made  so  much  account  of  in  this  world :  such  dis- 
tinctions, I  mean,  as  high  or  low,  patrician  or 
piebian,  rich  or  poor,  illustrious  or  obscure.  These 
are  sometimes  slightly  mentioned  in  passing,  and 
for  some  ulterior  end.  The  moral  distinction  I  see 
frequently  and  prominently  brought  to  view  in  the 
sacred  word.  I  find  mankind  spoken  of,  and 
classed  as  saints  and  sinners,  righteous  and  wicked, 
believers  and  unbelievers,  penitent  and  impenitent, 
obedient  and  disobedient,  loyal  subjects  and  rebels,' 
friends  and  enemies  of  the  Lord.  I  do  not,  within 
the  lids  of  the  Bible,  find  a  third  class  spoken  of, 
and  described  as  neutrals.  I  find  not  the  least  hint 
there,  that  among  all  the  rational  and  accountable 
beings  that  God  has  made,  there  are  any  who  do 
not  belong  to  one  or  other  of  these  two  classes. 
No  intimation  do  I  find  there,  that  there  are  any  of 
mankind  that  are  neither  saints  nor  sinners,  neither 
righteous  nor  wicked,  neither  obedient  nor  dis- 
obedient, neither  the  friends  of  the  Lord  nor  his 
enemies.  Such  a  third  class  is  not  known  in  our 
sacred  book,  and  appears  not  to  have  been  known 
by  its  Omniscient  Author.  Neither  God  the  Fa- 
ther nor  the  Son  seems  to  have  found  any,  just  on 


FOR   THE    IMPENITENT.  49 

the  line  between  the  two  kingdoms  of  light  and 
darkness.  If  he  had,  it  seems  strange  that  he  did 
not  make  some  mention  of  it ;  it  certainly  would 
have  been  worthy  of  mention. 

In  the  next  place — I  find  mentioned  in  the  sa- 
cred scriptures,  but  two  places  of  final  destination 
for  rational,  accountable  creatures.  I  find  heaven 
and  hell  spoken  of;  paradise  and  perdition;  a 
world  of  glory  and  a  bottomless  pit ;  a  place  of 
happiness  and  a  place  of  misery.  I  find  in  no  part 
of  scripture,  the  faintest  intimation  of  any  medium 
state  or  place ;  of  any  world  where  rational  crea- 
tures are  neither  happy  nor  miserable  f  where 
neither  pain  nor  pleasure  is  felt.  Yet  such  a  third 
place,  such  a  middle  state,  would  seem  to  be  called 
for,  if  any  intelligent  or  accountable  creatures 
were  neither  righteous  nor  unrighteous,  neither 
the  friends  nor  the  foes  of  the  Lord. 

Again.  We  read,  in  holy  writ,  of  a  day  of  judg- 
ment;* and,  according  to  the  scriptures,  the  two 
species,  men  and  angels,  will  be  there  judged,  that 
is,  all  the  rational  and  accountable  creatures  of 
God:  For  we  read  of  no  others.  And  as  to  the 
race  of  mankind,  it  would  appear  as  though  the 
Judge  would  be  at  no  loss  how  to  arrange  or  sta- 
tion them,  upon  their  rising  to  meet  him  at  the 
judgment-seat ;  nor  what  sort  of  a  sentence  to  pro- 
nounce. We  are  told,  and  by  him  too  who  is 
to  be  the  judge  of  quick  and   dead  at   the    last 


50  THOUGHTS  AND  COUNSELS 

day,  that  he  will  station  one  portion  on  his  right 
hand — these  are  called  the  sheep — and  another 
portion  on  the  left — these  are  termed  the  goats. 
We  read  of  no  others,  occupying  a  third  station- 
there  ;  yet  we  read  that  all  mankind  must  ap- 
pear before  the  judgment-seat  of  Christ.  And 
when  the  sentence  is  pronounced  upon  those  ap- 
pearing there ;  there  is  a  sentence  of  acquittal  on 
the  one  hand,  and  a  sentence  of  condemnation  on 
the  other.  There  is  a  "  Come  ye  blessed  of  my 
Father ;  inherit  the  kingdom  prepared  for  you" — 
and  a  "  Depart,  ye  cursed,  into  everlasting  fire." 
Yet,  if  ithere  were  any  at  the  judgment-seat  who 
were  neither  righteous  nor  wicked,  neither /or  nor 
against  the  Lord,  they  would  be  neither  welcomed 
to  heaven  as  good  and  faithful  servants,  nor  driven 
to  despair  as  foes  and  rebels.  Heaven  is  a  state 
and  place  of  glorious  reward;  hell  a  place  and 
state  of  punishment.  But  if  there  arc  any  of  man- 
kind who  neither  do  good  nor  evil,  are  neither  for 
the  Lord  nor  against  him,  they  can  neither  receive 
a  blessed  reward  nor  be  punished. — If  they  could 
be :  rewarded  or  punished  for  what  ?  rewarded  for 
doing  no  good?  punished  for  doing  no  evil? 
How  absurd !  Or,  if  you  please,  rewarded  for 
being  neutral — a  reward  bestowed  by  the  judge  for 
not  doing  evil,  though  no  good  has  been  done,  no 
service  rendered,  no  love  or  respect  for  the  person 
and  will  of  the  Lord  shown. 


FOR    THE    IMPENITENT.  51 

Again.  By  such  as  imagine  that  they  occupy 
neutral  ground,  there  is  no  account  made  of  breach- 
es of  the  positive  moral  precepts  of  the  Lord.  If 
there  were  any  persons  occupying  a  position  of 
neutrality,  then  a  breach  of  the  class  of  precepts 
just  mentioned,  or  a  leaving  undone  of  what  God 
has  commanded  to  be  done,  would  not  be  criminal, 
sinful.  There  could  be  no  sins  of  omission.  Yet 
how  large  a  class  of  our  sins  are  those  falling  un- 
der this  head.  The  last  words  which  Archbishop 
Usher  was  heard  to  express,  were,  "  Lord,  forgive 
my  sins,  especially  my  sins  of  omission."  In  our 
Lord's  account  of  the  day  of  judgment,  found  at 
the  close  of  the  25th  of  Matthew's  gospel,  what 
class  of  sins  is  it,  think  you,  that  is  assigned  or 
alone  mentioned  there  as  a  reason  for  sentencing 
the  wicked  to  the  place  of  torment  ?  Turn  to  that 
account  and  see. 

An  additional  argument,  of  some  weight  in  my 
view,  T  will  state  in  an  interrogatory  form.  Con- 
stituted as  a  human  creature  is,  can  he  have  a 
neutral  state  of  mind  or  heart  in  reference  to  any 
two  known  great  and  opposing  objects  or  interests  ? 
You  look  upon  two  contending  armies,  or  two  con- 
tending individuals — will  you  not  detect  yourself 
having  a  preponderating  feeling  on  one  side  or  the 
other?  You  hear  two  men  in  argument  on  some 
important  topic — will  your  mind  or  heart  remain 
in  a  state  of  entire  neutrality?  will  it  lean  toward 


52  THOUGHTS  AND  COUNSELS 

neither  side  ?  Or,  let  us  have  a  case  directly  in 
point.  Here  are  presented  to  our  notice,  two  great 
causes  or  interests  in  the  nioral  universe:  The 
cause  of  sin  and  the  cause  of  holiness,  or  of  right- 
eousness and  unrighteousness — the  cause  of  light, 
and  the  cause  of  darkness — Christ  and  his  king- 
dom, and  the  adversary  and  his.  Can  we"  remain 
in  a  state  of  neutrality  in  reference  to  each?  Can 
we  keep  from  a  bias  or  leaning  one  way  or  the 
other  ?  Is  it  possible  for  our  bosom  to  remain  void 
of  a  feeling  of  preponderance  ?  No — we  would 
have  to  lose  our  nature  ;  we  would  have  to  be  dif- 
ferently constituted,  before  such  a  thing  could  be 
experienced  or  witnessed.  Carry  this  as  a  truth 
with  you :  Rational  creatures,  without  an  excep- 
tion, either  love  or  hate  the  Almighty  ;  are,  where 
his  name  is  known,  either  friends  or  foes  to  Christ. 
It  would  indeed,  dear  reader,  be  a  high  misde- 
meanor not  to  love  and  serve  such  a  Being  as  is 
our  Lord  Christ,  and  standing  in  such  relations  to 
us  as  does  he.  A  want  of  love  and  obedience  is  a 
great  want  truly  in  a  rational  and  moral  being, 
and  situated  too  as  fallen  man  is.  But  in  the  case 
of  mankind,  where  there  is  a  want  of  this  sort, 
the  want  does  not  exist  alone.  There  is  an  oppo- 
site bias,  an  opposite  feeling ;  and  an  opposite 
course.  The  carnal  mind  is  not  represented,  in 
sacred  scripture,  as  in  any  case,  or  at  any  time, 
neutral  in  reference  to  God  and  his  spiritual  king- 


FOR    THE    IMPENITENT.  53 

dom.  No — there  is  no  neutrality  under  the  moral 
government  of  God ;  no  neutrality  in  relation  to 
the  Messiah  and  his  kingdom.  You  and  I,  reader, 
as  well  as  others  of  the  human  family,  are  feeling 
and  acting-  either  as  friends  or  as  foes  of  Immanuel, 
and  will  be  dealt  with  hereafter  as  friends  or 
foes. 

Even  if  any  persons  could  be  found  who  did  not 
feci  or  act  either  for  or  against  our  Lord,  or  for  or 
against  any  matter  pertaining  to  the  great  cause  of 
morals  or  of  holiness  in  our  world — would  the  in- 
fluence flowing  out  of  that  neutrality  as  to  feeling 
and  action,  be  itself  neutral  or  nothing?  No.  He 
who  has  it  in  his  power  to  favour  or  aid  any  good 
cause,  and  does  not,  injures  it.  If  he  did  not  feel 
or  act  against  it,  the  fact  of  his  not  feeling  or  act- 
ing, exerts  an  influence  against  it.  A  good  cause 
of  any  sort  h^  a  right  to  support,  a  just  claim  to 
encouragement ;  and,  by  any  who  have  it  in  their 
power  to  yield  it,  aid  cannot  innocently  be  with- 
held. Even  the  influence  of  withholding  it  is 
bad;  and  a  man  is  responsible  for  his  influence. 
If  you  have  any  doubt  as  to  the  existence  of  such 
right,  or  just  claim,  as  we  spoke  of  in  the  sentence 
before  the  last,  just  read  the  two  following  passages 
of  scripture  : — "  Withhold  not  good  from  them  to 
whom  it  is  due,  when  it  is  in  the  power  of  thine 
hand  to  do  it. — As  we  have  therefore  opportunity, 
let  us  do  good  unto  all  men." 


54  THGUGHTS   AND   COUNSELS 

Finally. — That  to  a  rational  creature  there  is  no 
such  position  as  that  of  neutrality,  I  think  may  be 
shown  in  the  two  following  sentences,  one  from 
myself,  and  the  other  from  a  better  source  :  to-wit — 
During  our  wakeful  moments,  our  outward  man  is 
mostly^  and  our  inner  man  always  acting.  "  Wheth- 
er therefore  ye  eat  or  drink,  or  whatsoever  ye  do,  do 
all  to  the  glory  of  God." 

Are  you  not  convinced,  my  reader,  that  there  is, 
can  be,  no  such  ground  or  position  as  that  of  neu- 
trality? What  then  is  your  position  ?  In  a  state 
of  impenitence,  unconversion,  you  belong  to  the 
class  of  the  wicked.  You  are  against  the  Lord  ; 
against  the  kingdom  of  light  and  righteousness  \ 
against  Christ  and  his  cause.  You  are  on  the 
side  of  God's  enemies,  and  doing  the  work  of  an 
enemy  of  God.  Instead  of  favouring  Christ's 
great  enterprise  of  setting  up  a  spiiltual  kingdom 
in  this  world,  you  are  opposed  to  it,  and  operate 
against  it.  You  are  unwilling  to  become  a  subject 
of  that  kingdom ;  to  pray  and  labour  for  its  ad- 
vancement ;  are  unwilling  to  give  yourself  to  God 
and  serve  him.  You  are  a  servant  of  his  adver- 
sary. Your  feelings,  your  influence,  your  efforts, 
are  on  the  side  of  the  prince  of  darkness  and  his 
cause.  Think  of  this  your  position.  Meditate  on 
what  you  are,  where  you  are,  what  you  are  about. 
It  was  shown  in  one  part  of  this  chapter,  that  if 
you  were  or  wished  to  be  neutral,  it  would  be 


FOR    THE    IMPENITENT.  55 

shameful — that  all  inanimate  nature  and  the  whole 
animal  creation  would  cry  out  against  or  reprove 
you.  What  then  must  these  say,  and  what  must 
be  thought,  felt,  and  said  by  all  holy  creatures, 
when  the  fact  is  so  much  worse  ?  when  you  are 
against  such  a  Being  as  God  is?  against  him  who 
made  you,  who  preserves  you,  blesses  you  ?  against 
such  an  one  as  is  Christ?  against  such  a  kingdom 
and  cause  as  his  ?  O  my  friend,  you  are  no  neg- 
ative character,  no  neutral  creature.  You  are  in 
the  battle-field ;  your  armour  girded  on ;  your 
heart,  hands,  weapons  busy  in  the  conflict ;  war- 
ring against  the  Lord  and  his  anointed !  Au- 
dacious, wicked  creature,  what  will  you  gain  by 
it  ?  Are  you  so  deranged  as  to  imagine  that  you 
and  your  party  will  be  victors?  Think  of  the 
power  that  Omnipotence  can  wield  ;  of  the  variety 
and  vastness  of  the  forces  which  the  infinite  God 
can  employ.  Can  you,  and  the  whole  army  to 
which  you  belong,  possibly  escape  defeat,  destruc- 
tion ?  Now,  be  entreated  to  stop ;  to  throw  off 
your  vile  armour  ;  to  come  over  on  the  Lord's  side. 
I  wish  to  see  you  on  a  side  so  good.  It  is  my  de- 
sire to  behold  you  among  the  conquerors,  and 
wearing  the  conqueror's  crown. 


56  THOUGHTS  AND  COUNSELS 


CHAPTER  IV. 

THE    DECIDING    SEASON. 

Accustomed,  beloved  reader,  to  peruse  the  Vol- 
ume indited  by  the  Infinite  Mind,  and  presented  by 
the  best  of  Fathers,  because  he  knew  I  Deeded  it, 
my  eyes  were  to-day  running  over  a  chapter  in 
one  of  the  minor  prophets,  when  this  lively  pas- 
sage particularly  attracted  my  attention  :  "  Multi- 
tudes, multitudes  in  the  valley  of  decision  ;  for  the 
day  of  the  Lord  is  near  in  the  valley  of  decision." 
"Valley  of  decision  !"  said  I  to  myself;  "what 
valley  may  that  be  ?"*  May  not  the  prophet  mean 
this  terrestrial  vale  ?  For  earth  is  a  valley,  having 
higher  worlds  on  each  side  of  it ;  and  perhaps  the 
only  valley  in  the  universe,  except  that  deeper  one 
.where  lost  spirits  dwell.  It  was  once  not  so.  The 
period  was,  and  the  angels  remember  it,  when  it 

*  It  IS  possible  that  the  final  decisive  conflict  of  true  relig- 
ion with,  and  victory  over,  the  powers  of  darkness,  and  every 
thing  that  sets  itself  in  opposition  to  it,  may  be  that  which  is 
specially  alluded  to  or  foretold  in  these  words.  But  even 
supposing  such  to  be  the  case,  there  can  be  no  impropriety  in 
making  them  suggestive  of  the  train  of  thought  and  remark 
pursued  in  this  chapter. 


FOR    THE    IMPENITENT.  57 

Stood  a  lofty  eminence  in  the  vast  kingdom  of 
God.  Its  location  was  contiguous  to  Heaven. 
But  it  was,  long  since,  sunk  by  sin  into  the  low 
valley  we  see  it.  Yet  low  as  it  is  sunk,  it  attracts 
the  notice  of  the  loftiest  created  intelligences,  and 
of  the  great  Creator  besides,  because  of  a  remark- 
able peculiarity  belonging  to  it.  It  is,  as  the 
prophet  denominates  it,  "  the  valley  of  decision  ;" 
and  the  only  spot  perhaps  in  the  boundless  uni- 
verse that  is  entitled  to  such  a  denomination. 

Yes,  reader ;  this  world,  or  the  state  of  being 
this  side  the  grave,  is,  to  the  moral  and  accountable 
creatures  of  the  human  kind,  "  the  valley  of  deci- 
sion," is  the  great  deciding  period  or  portion  of  hu- 
man existence.  Immediately  successive  to  the  fall, 
it  is  true,  it  did  not  so  appear.  It  then  seemed  as 
though  man's  destiny  was  finally  determined  ;  as 
if  the  decisive  step  had  been  taken  that  sealed  his 
doom.  And,  certainly,  man  did  not  deserve  to 
have  any  other  opportunity  afforded  him.  But 
through  the  astonishing  benevolence  and  pity  of 
Jehovah,  the  apostates  were  thrown  under  a  dis- 
pensation of  mercy.  Under  the  present  divine 
arrangement,  this  world  is  what  the  prophet  calls 
it,  '•  the  valley  of  decision."  So  soon  in  life  as 
moral  agency  commences,  mankind  begin,  individ- 
ually, to  decide  for  themselves,  as  to  the  various 
parts  and  parcels  of  their  general  conduct ;  as  to 
the  thoughts  of  their  minds,  the  feelings  of  their 


58         THOUGHTS  AND  COUNSELS" 

hearts,  the  several  actions,  one  after  another,  of 
their  lives ;  as  to  the  character  they  will  sustain, 
and  the  condition  they  will  be  in,  not  only  during 
this  short  and  uncertain  life,  but  for  ever. 

You  are  not,  reader,  no  one  wearing  your  nature 
is,  a  mere  piece  of  machinery.  Neither  you  nor 
your  brethren  are  under  the  power  or  operation  of 
blind,  rigid,  unbending  fate.  The  thoughts,  emo- 
tions, words,  and  acts  of  the  human  creature  are 
not  the  product  of  any  irresistible,  fatal  necessity. 
It  could  not  be  said  of  these,  severally,  that  they 
are  of  a  moral  nature,  were  this  the  iact.  Man- 
kind could  not,  with  any  shadow  of  reason  or  pro- 
priety, be  held  responsible  for  these,  or  be  regarded 
as  accountable  beings,  were  this  the  fact.  They 
severally  possess  a  moral  sense  and  a  will.  They 
are  both  capable  of  acting,  and  do  act  voluntarily ; 
in  view  and  under  the  influence  of  motives.  Their 
mental  exercises  and  outward  acts  are  not  like  the 
motions  or  pulsations  of  the  heart.  These  last,  as 
you  know,  do  not  originate  from,  nor  are  under  the 
control  of  the  will.  Our  wise  and  benevolent 
Creator  has  placed  what  is  so  related  and  essential 
to  life's  preservation  under  a  law  of  a  different  sort, 
a  law  which  the  will  has  nothing  special  to  do 
with.  But  as  to  their  moral  exercises  and  acts, 
mankind,  in  a  certain  sense  and  degree,  have  the 
power  of  deciding,  and  do  determine  for  them- 


FOR    THE    IMPENITENT.  59 

selves,  beforehand,  of  what  sort  or  character  they 
shall  be. 

The  moral  agent  performs  every  one  of  his  ac- 
tions from  motive — under  the  exercise  of  the  power 
of  choice.  A  separate  volition  precedes  apd  gives 
birth  to  every  thing  you  do.  The  traveller  to  eter- 
nity takes  not  a  single  step  in  his  journey,  without 
first  determining  that  he  will  take  that  step  ;  nor 
without  deciding  what  sort  of  a  step  it  shall  be. 

The  moral  agent,  whilst  he  is  located  this  side 
the  grave,  is  emphatically  in  the  valley  of  decision. 
Every  day  and  hour  of  his  life,  when  awake,  is  he 
employed  in  deciding  what  his  feelings,  actions, 
habits,  and  state  shall  be.  Look  at  him  any  hour 
or  moment  of  his  life,  when  sleep  holds  not  its  do- 
minion over  him,  and  you  may  find  him  employed 
in  acts  of  decision.  Continually  may  you  behold 
him  occupied  in  throwing  into  the  one  scale  or  the 
other,  weights  possessing  in  themselves  a  particular 
character,  and  which  go  toward  deciding,  more- 
over, what  he  is  to  be,  and  where  he  is  to  be, 
through  an  existence  which  is  never  to  terminate. 
The  righteous  man  takes  not  a  step  in  the  path  of 
righteousness,  nor  the  sinner  in  the  way  of  rebel- 
lion or  evil,  without  by  a  particular  act  of  the 
mind  deciding  to  take  that  step  ;  and  that  step 
taken,  goes  toward  deciding  what  and  where  he 
shall  be,  or,  if  you  please,  what  shall  be  his  ch€f 
Oder  and  condition^  everlastingly. 


60  THOUGHTS    AND    COUNSELS 

In  casting  your  thoughts  back,  dear  reader,  on 
your  past  life,  can  you  not  discover  that  in  every 
instance,  before  you  did  any  thing,  you  decided 
what  you  would  do,  and,  consequently,  what  sort 
of  a  creaturej  in  a  moral  respect,  you  would  at  that 
time  be  ? 

Have  you  been  altogether  or  mostly  a  prayer- 
less  creature  1  Say,  reader,  have  you  neglected  or 
restrained  prayer  before  God  ?  Has  this  been  your 
habit  1  You  were  not  ignorant  of  what  was  your 
duty  in  this  particular,  for  you  have  been  reared  in 
a  land  of  bibles,  of  sabbaths,  and  of  sanctuaries. 
You  have  known  that  it  was  your  duty  to  call  on 
the  Lord,  statedly,  affectionately,  belie vingly.  You 
have  known  that  the  great  God  has  commanded 
you  to  offer  supplications  unto  him,  and  to  pray 
without  ceasing.  If  you  have  neglectecf  what 
you  thus  knew  to  be  your  duty — if  you  have  been 
a  prayerless  creature — then  have  you  decided, 
daily  and  hourly  decided,  that  you  would  be  so ; 
that  you  would  not  call  on  God — would  not  pre- 
sent praises  and  petitions  unto  him.  The  call 
from  God  to  you  has  been,  "  Pray."  By  your 
neglect  you  have  decided  that  you  would  not  com- 
ply with  his  call.  Every  day  and  hour,  during  a 
long  season,  have  you,  either  directly  or  indirectly, 
come  to  a  decision  to  act  the  part  of  a  transgressor 
of  this  command  ;  resolved  in  substance,  each  day, 


FOR    THE    IMPENITENT.  61 

hour,  that  you  would  not,  in  this  matter,  obey  the 
Lord. 

Reader,  the  Divine  Being  has  enjoined  it  on 
you  as  a  duty,  to  love  him  supremely ;  to  give  un- 
to him  your  heart.  You  have  known  this  to  be 
a  duty.  Have  you,  in  your  past  life,  done  this  ?  If 
you  have  failed  to  do  it,  you  have  been  guilty  not 
of  one  single  act  of  sin  here,  simply.  There  has 
been  by  you  an  awful  repetition  of  acts  of  dis- 
obedience to  this  command.  Consider  yourself  as 
having,  every  day  and  hour  for  years  together, 
been  engaged  in  acts  of  decision  ;  as  having  de- 
cided, moment  after  moment,  all  that  period,  that 
you  would  not  give  your  heart  to  the  Lord;  that 
you  would  not  love  him  supremely.  And  con- 
sider, likewise,  all  of  these  separate  acts  as  telling 
on  your  eternal  state  ;  as  going  to  modify,  or  in 
some  manner  and  measure  to  affect  and  decide  on 
your  character  and  condition  beyond  this  dawn  of 
existence.  For,  every  single  moral  exercise  and 
act  stretches,  as  to  its  consequences,  into  the  vast, 
limitless  futurity ;  goes  with  you,  somehow,  into 
the  unseen  world,  and  runs  with  you  along  the 
whole  line  of  an  interminable  duration. 

Reader,  Jehovah  has,  during  your  past  life,  been 
calling  on  you,  every  day  and  hour,  to  repent  of 
your  sins,  and  turn  from  your  estrangement  and 
your  wanderings  unto  him.  You  have  not  been 
ignorant  of  the  fact.     You  have  been  acquainted 


62  THOUGHTS  AND  COUNSELS 

with  this  call,  or  rather  with  the  countlessly  re- 
peated calls  of  this  kind.  Have  you  been  occu- 
pied in  complying  with  this  call  1  Or  are  jj-ou,  up 
to  this  hour,  an  impenitent  sinner?  If  so,  then 
have  you,  every  day  and  hour  since  the  period  that 
your  moral  agency  commenced,  been  deciding  not 
to  obey  that  command  of  Heaven ;  not  to  repent 
and  turn  to  the  Lord.  Hour  after  hour,  during  all 
that  season,  you  decided  that  you  would  live  in 
sin  ;  would  walk  at  least  that  hour  in  a  way  dis- 
pleasing to  God. 

You  have  been  called  on,  reader,  by  your 
Maker,  during  all  of  your  past  life  since  you  be- 
came a  moral  agent,  to  cast  yourself  on  the  atone- 
ment of  Jesus,  and  bathe  your  polluted  soul  in  the 
fountain  which  he  has  opened ;  have  been  com- 
manded to  part  with  all  for  the  Pearl  of  great 
price  ;  to  throw  away  every  idol ;  to  give  up  your 
love  of  sin,  repudiate  the  world,  and  come  and  fol- 
low Christ.  Has  this  been  done  by  you  ?  You 
were  acquainted  with  the  fact  that  this  was  your 
duty.  Have  you  obeyed  ?  Or  have  you  contin- 
ued to  this  hour  away  from  the  best  Friend  that  poor 
fallen  creatures  ever  had .  Have  you  refused  to  come 
and  take  Jesus  of  Nazareth  for  your  Saviour  and 
portion  ?  If  so,  remember  that  your  refusal,  du- 
ring so  long  a  season,  has  not  been  one  act  simply. 
It  has  been  a  continued  repetition  of  acts  of  re- 
fusal.    You  have  decided,  over  and  over  again 


FOR    THE    IMPENITENT.  63 

each  day  and  hour  up  to  this,  that  you  would  not 
act  toward  Christ  as  you  knew  it  to  be  your  duty 
to  do. 

If  you,  dear  reader,  are  yet  unreconciled  to  God, 
you  have  determined,  in  repeated  .instances,  that 
you  would  not  be  reconciled  to  him.  Whenever 
you  have  sinned,  you  have,  in  your  mind,  decided 
to  break  some  commandment  of  the  Heavenly 
King-.  How  much  and  often  have  you,  in  your 
past  life,  been  the  subject  of  gospel  invitation,  prof- 
fer, counsel,  and  entreaty,  and  as  often  decided  that 
you  would  not  accept  of  the  one,  nor  be  influenced 
by  the  other. 

Reader,  you  have,  on  the  whole,  in  your  past 
life,  been  quite  favourably  situated,  for  deciding  in 
a  manner  pleasing  to  God,  and  advantageous  to 
yourself.  An  ancient  philosopher  used  to  bless  the 
gods  for  three  privileges — "  That  he  was  made,  not 
a  brute,  but  a  rational  creature ;  that  he  was  born, 
not  in  barbarous  climes,  but  in  Greece ;  and  that 
he  lived,  not  in  the  more  uncultivated  ages,  but  in 
the  time  and  under  the  tuition  of  Socrates."  How 
much  greater  reason  have  you  and  I  to  bless  God 
that  we  were  born  in  gospel  times  ;  had  our  lot 
cast  in  such  a  land  ;  and  been  afforded  such  light 
and  privileges.  You  know  that  mankind  are  not 
all  situated  in  a  manner  equally  favourable  for  ar- 
riving at  a  correct  decision  in  reference  to  conduct 
and  the  lofty  interests  of  salvation.     Look  at  those 


64  THOUGHTS  AND  COUNSELS 

millions  of  human  creatures,  for  example,  who  in- 
habit the  dark,  dreary  deserts  of  Paganism.  How 
unhappily  circumstanced  are  they,  comparatively, 
for  deciding  right.  They  have  the  light  of  nature, 
it  is  true.  The  great  volume  of  creation  is  spread 
open  before  them.  If  they  would  read  that  book 
as  they  should,  and  follow  what  it  teaches,  they 
would  have  no  other  object  of  worship  than  the 
true  God.  It  is  under  the  influence  of  a  corrupt, 
wicked  heart,  that  they  will  not  learn  from  that 
book,  who  and  what  the  true  God  is ;  and  that 
they  ofler  worship  to  idols.  How  irrationally  they 
act.  "  At  Buhapurum,  in  the  northern  Clears,  a 
child  about  eight  years  old,  who  had  been  educated 
in  Christianity,  was  ridiculed  on  that  account 
by  some  heathens  older  than  himself.  In  reply, 
he  repeated  what  he  had  been  taught  respecting 
God.  'Show  us  your  God!'  said  the  heathens. 
*  I  cannot  do  that,'  answered  the  child ;  '  but  I  can 
show  you  yours.'  Taking  up  a  stone,  and  daubing 
with  some  resemblance  of  a  human  face,  he  placed 
it  very  gravely  upon  the  ground,  and  pushing  it 
towards  them  with  his  foot ;  '  There,'  said  he, '  is 
such  a  god  as  you  worship.'  "  The  idolatrous 
heathen  ought  to  know  better.  They  live  not  up 
to  the  light  they  have.  But  there  is  a  sort  of  light 
which  you  have,  that  the  greater  part  of  the 
pagans  are  wholly  destitute  of:  The  light  of  the 
Gospel.     Should  any  one   ask  me  the   question, 


FOR    THE    IMPENITENT.  65 

"  Will  not  the  better  sort  of  heathens  go  to  Heav- 
en ?"  I  might  be  tempted  to  reply  to  him  in  the 
language  of  a  certain  clergyman  who  was  asked 
the  same  question  by  a  fellow-passenger  in  a  stage 
coach.  "Sir,"  answered  the  clergyman,  "I  am 
not  appointed  judge  of  the  worlds  and  consequently 
will  not  take  it  upon  me  peremptorily  to  decide 
that  point ;  but  if  you  ever  get  to  heaven,  you 
shall  either  find  them  there,  or  a  good  reason  why 
they  are  not."  I  am  willing  to  say,  in  general 
terms,  that  I  cannot  believe  the  heathen  to  be  hap- 
pily situated  for  deciding  aright  in  reference  to 
salvation.  The  apostolic  commission  assumes  that 
they  are  not.  The  Macedonian  cry  assumes  it. 
And  I  am  determined  not  to  be  hasty  in  entertain- 
ing a  sentiment  which  would  virtually  accuse 
Christ  of  unnecessarily  appointing  a  ministry,  or 
enjoining  on  them  a  superfluous  work  ;  and  a  sen- 
timent too  which  would  virtually  excuse  the  church 
of  Christ  from  putting  forth  effort  to  send  the  gos- 
pel, and  as  quickly  as  possible,  to  every  portion  of 
the  heathen  world.  If  the  heathen  do  not  need  the 
gospel,  if  they  are  well  enough  off,  or  their  pros- 
pects as  to  salvation  fair,  without  it,  why  send  it  to 
them  ?  I  may  drop  the  additional  remark  that  the 
heathen  do  not  appear  generally  to  be  preparing 
for  so  pure  a  place  as  Heaven ;  nor,  by  worship- 
ping idols,  to  be  getting  ready  to  offer  worship  for- 
ever to  the  one  only  true  God.  How  much  better 
6* 


66  THOUGHTS  AND  COUNSELS 

situated  have  you,  all  your  life,  been,  than  are  the 
heathen,  to  decide  correctly  in  reference  to  the  va- 
rious branches  of  human  duty,  and  the  nature  and 
means  of  salvation. 

And  even  within  the  bounds  of  Christendom 
how  many  localities  are  there,  where  the  people  are 
much  less  advantageously  circumstanced  than 
yourself,  to  decide  right  as  to  each  of  these  matters. 
Suppose  you  had  been  born  and  reared  in  Italy,  or 
Spain,  or  Portugal,  or  France,  or  South  America, 
how  comparatively  unhappy  would  have  been  your 
condition  as  regards  the  point  now  claiming  our 
notice.  O  my  friend,  under  such  advantages  as 
you,  all  your  life,  have  been  favoured  with,  may 
you  not  be  said  to  be  in  the  highest  degree  inex- 
cusable if  you  do  not  decide  to  act  after  such  a 
manner  as  to  secure  the  approving  smiles  of 
Heaven,  and  as  to  issue  in  your  own  welfare,  tem- 
poral and  eternal  1 

From  what  you  read  in  the  earlier  part  of  this 
chapter,  you  could  not  fail,  unconverted  reader,  to 
discover  that  you  have  not  been  inactive ;  that  you 
have  been  very  busy ;  have  been  active  in  the 
solemn  business,  substantially,  of  deciding  where 
you  will  have  your  home  in  eternity.  This  mat- 
ter has  not  been  fully  and  finally  decided  as  yet  by 
you,  probably ;  and  the  reason  of  this  is,  because 
you  are  not  yet  out  of  "  the  valley  of  decision."  But 
permit  me  affectionately  to  say,  that  if  you  con- 


FOR   THE   IMPENITENT.  67 

tinue,  up  to  the  close  of  life,  to  do  as  you  in  time 
past  have  done  ;  if  you  continue  to  yield  to  temp- 
tation, and  to  be  governed  by  adverse  influences 
from  within  and  without,  as  you  have  been  ;  if  you 
persist  in  deciding,  from  day  to  day,  for  a  while 
longer,  not  to  pray ;  not  to  repent ;  not  to  put  away 
your  idols,  nor  forsake  your  sins  ;  and  not  to  be  a 
believer  in  and  a  follower  of  Christ — then,  your 
decision  as  to  your  eternal  state  will  be,  that  you 
will  lie  down  in  sorrow  ;  that  you  will  "  dwell  in 
everlasting  burnings." 

But  if,  on  the  contrary,  in  your  future  of  this 
life,  under  the  influences  of  conscience,  of  prov- 
idential calls,  of  divine  truth,  of  pulpit  and  private 
appeal,  and  of  the  Holy  Spirit,  you  shall  come  to 
a  decision  of  a  different  character — if,  under  such 
influences,  you  shall  decide  on  repenting,  return- 
ing by  the  way  of  the  cross  to  the  God  of  Jacob, 
and  on  living  a  life  of  faith,  and  self-denial,  and 
holy  obedience,  then  will  you  eflectually  decide 
that  heaven  shall  be  your  home  ;  thai  your  eyes 
shall  gaze  on  your  enthroned  Redeemer  ;  and  that 
all  holy  creatures,  human  and  seraphic,  shall  con- 
stitute the  society  with  which  you  shall  mingle  for- 
ever and  ever. 

In  eternity,  dear  reader,  all  is  fixed,  unalterable. 
There  is  no  deciding  season  allotted  to  man  there. 
There  is  no  change  of  character  or  condition  be- 
yond the  cold  river  of  death  j  no  passing  from  sin 


68  THOUGHTS  AND  COUNSELS 

to  holiness ;  no  possibility  of  getting  from  hell  to 
heaven.  On  this,  not  on  the  other  side  of  the 
tomb,  lies  what  the  prophet  calls  "  the  valley  of 
decision." 

Besides  yourself,  there  are  very  large  numbers 
in  this  valley.  The  prophet,  in  the  passage  to 
which  we  have  adverted,  exclaims,  "  Multitudes, 
multitudes !"  The  word  is  repeated  to  express  an 
amazing  number.  Of  those  of  the  human  family 
who  have  already  gone  to  eternity,  and  whose 
case,  therefore,  for  everlasting  ages  is  decided, 
finally,  irreversibly  decided,  the  number  is  beyond 
our  power  of  reckoning.  But  there  are  great  mul- 
titudes still  this  side  of  death's  cold  flood,  and  so  in 
"  the  valley  of  decision."  The  human  beings  at 
this  time  on  the  globe,  amount  to  some  850,000,000. 
If  we  subtract  from  this  number,  all  in  a  state  of 
infancy;  all  the  sad  subjects  of  idiocy;  and  all 
who  have  committed  the  unpardonable  sin,  or  who 
have  grieved  away  finally  the  Spirit  of  God — there 
still  remain  enough  on  the  earth,  who  are  occu- 
pied in  the  solemn,  tremendous  work  of  deciding 
in  reference  to  interests  of  inconceivable  magni- 
tude— in  deciding  their  eternal  destiny  as  to  weal 
or  woe  ;  to  constrain  us  to  cry  with  the  prophet, 
'•Multitudes,  multitudes!"  Oh,  what  millions 
upon  millions  are  now  engaged  in  deciding,  not 
whether  they  will  win  worlds  or  not — sorpiething 
of  greater  moment  than  that — in  deciding  whether 


FOR   THE    IMPENITENT.  69 

they  will  go  to  paradise  or  to  perdition ;  whether 
they  will  soar  and  sing  with  angels,  or  sink  and 
sigh  with  devils,  for  evermore  ;  whether  they  will 
bathe,  world  without  end,  in  the  river  of  God's 
pleasures,  or  writhe  in  the  flames  which  almighty 
wrath  has  kindled  for  the  just  punishment  of  all 
the  finally  impenitent  and  ungodly.  And  oh, 
how  it  makes  one's  heart  bleed  to  think  how  large 
a  proportion  are  deciding  wrongs  wrong — deciding 
that  they  will  persist  in  their  evil  courses,  and  so, 
substantially  deciding  that  they  will  go  to  ruin. 
But  we  cannot  dwell  on  this  mournful  point. 

In  the  concluding  clause  of  the  passage  to  which 
allusion  has  been  made,  the  prophet  says,  "  The 
day  of  the  Lord  is  near  in  the  valley  of  decision." 
"  The  day  of  the  hordf^  here,  is  the  day  of  judg- 
ment ;  either  of  the  general,  or  of  a  particular 
judgment.  So  soon  as  a  human  creature  dies,  en- 
ters eternity,  he  undergoes  a  particular  judgment, 
and,  as  a  result  of  it,  is  sent  immediately  either  to 
heaven  or  to  hell.  The  affirmation  that  '•  the  day 
of  the  Lord  is  near  in  the  valley  of  decision,"  im- 
ports that  human  beings  do  not  stay  long  in  this 
valley.  It  seems  clearly  to  denote  that  they  have 
but  a  brief  season  allotted  them  iik  which  to  de- 
cide whether  they  will  be  holy  and  happy,  or  un- 
holy and  miserable  creatures  forever ; — that  the 
period  in  which  they  will  severally  be  judged  is 
near,  from  any,  every  part  of  this  valley.     The 


70  THOUGHTS   AND   COUNSELS 

particular  judgment  of  individuals  comes  imme- 
diately after  death.  "After  death  the  judgment.'^ 
Now  death  is  near,  so  near  that  his  footsteps  may 
almost  be  heard  by  every  one  from  any.  even  the 
most  remote  part  of  the  valley  of  decision.  Alas  I 
how  near  is  the  day  of  the  Lord  to  the  various  in- 
dividuals that  are  clad  in  the  livery  of  mortal  flesh. 
That  valley  of  decision  which  the  now  living  de- 
scendants of  Adam  occupy,  will,  in  a  few  days  at 
most,  be  occupied  by  another  generation.  That 
valley  how  narrow  in  every  part,  and  is  more  and 
more  so  the  farther  one  moves  along  in  it.  Ah, 
what  numbers  of  its  fleeting  occupants  would  like 
to  have  it  wider,  even  as  wide  as  it  was  before  the 
flood.  How  much  was  its  width  diminished,  so  to 
speak,  by  that  catastrophe ;  and  how  much  more 
has  it  since  been  narrowed  by  the  waters  of  time. 
How  many,  considering  how  infinitely  momen- 
tuous  is  the  matter  to  be  decided  on,  would  be  great- 
ly gratified,  if  the  Ruler  over  boundless  space  and 
duration  would  take  a  portion  of  what  now  belongs 
to  eternity  and  add  to  it,  to  increase  its  breadth. 
This,  however,  there  is  no  prospect  of  his  being 
persuaded  to  do.  He  had  his  reasons  for  bringing 
it  down  to  th^  width  it  now  is.  And  it  is  very 
much  to  be  doubted  too,  whether  mankind  would 
do  any  better  on  the  whole,  in  the  work  of  decision, 
if  it  were  made  wider.  But  oh,  it  is  an  exceed- 
mgly  "  narrow  neck  of  land,"  and  lying  fearfully 


FOR    THE    IMPENITENT.  71 

*'  betwixt  two  boundless  seas."  I  tremble  when  I 
think  of  it.  Alas,  what  danger  of  being-  pushed, 
or  of  sliding  off  of  it,  any  hour,  moment,  into  the 
deeper  vale  of  eternity !  Reader,  can  you  tell 
what  will  be  on  the  morrow  ?  what  a  day  may 
bring  forth?  Is  not  your  case  then,  for  the  vast, 
unending  perpetuity  of  being  before  you,  nearly 
decided  ?  May  not  your  soul,  this  night,  be  required 
of  you?  The  brief  interval  may  be  the  whole 
of  what  remains  to  you  before  your  bark  is  tossing 
on  the  waves  of  the  boundless  ocean.  Your  pen- 
cil may,  the  very  next  moment,  give  the  finishing 
touch  to  your  eternity.  Take  care — do  it  well. 
When  the  prince  of  poets  was  asked  by  a  friend, 
why  he  studied  so  much  accuracy  in  the  plan  of 
his  poems,  the  propriety  of  his  characters,  and  the 
purity  of  his  diction,  he  replied,  '•  In  ssternum 
pingo" — 1  paint  for  eternity.  Oh,  does  it  not  be- 
hoove a  creature  to  do  well,  what  he  does  for  eter- 
nity? Alas,  impenitent  reader,  what  a  frightful, 
horrid  picture,  it  is  that  )|0u  have  employed  your 
time  hitherto  in  drawing.  If,  in  your  everlasting 
state,  you  shall  have  no  more  comely  one  to  look 
upon,  you  will  be  poorly  off  indeed.  Ah,  paint  a 
better  picture,  dear  friend,  and  be  about  it ;  you 
have  no  time  to  lose.  The  little  season  yet  to 
come  is  all  of  life  that  you  have,  to  prepare  for  a 
blissful  immortality.  The  worse  than  wasted  past, 
if  you  had  to  add  to  it,  you  might  well  be  glad 


72  THOUGHTS   AND    COUNSELS 

But  it  is  irrevocable.  "  Time  is  eternity ;  preg- 
nant with  all  eternity  can  give  :"  but  precious,  in- 
valuable as  it  is,  you  have  but  little  of  it  left.  Act 
henceforth  as  if  you  thought  every  moment  of  it 
above  all  price.  It  has  been  reported  of  an  illus- 
trious female  sovereign  that  when  dying,  her  agon- 
izing language  was,  "  Millions  of  worlds,  miUions 
of  worlds,  for  a  day !" 


FOR   THE    IMPENITENT.  73 


CHAPTER  V. 


"  To  know  our  disease  is  half  the  cure."  If 
you,  reader,  are  diseased  within,  it  is  very  impor- 
tant for  you  to  know  it.  That  you  have  a  bad  in- 
ward disorder,  One  Being  in  the  universe  appears 
to  know ;  and  to  this  Teacher  allow  me  to  send 
you  for  instruction.  Opening  the  Book  from 
Heaven,  turn,  for  example,  first,  to  Jeremiah  xvii.  9 
— "  The  heart  is  deceitful  above  all  things,  and 
desperately  wicked."  What  heart  ?  whose  heart  ? 
you  may  inquire.  We  reply,  The  human  heart ; 
the  heart  of  fallen  man — of  course,  your  heart. 
Wherever  amongst  our  species,  you  find  an  un- 
changed, unregenerate  heart,  you  come  across  just 
such  an  one  as  is  here  described.  If  a  truth,  dear 
reader,  what  a  truth  is  this !  How  humiliating  ! 
How  great  need  of  a  physician ;  of  an  all-power- 
ful remedy.  If  a  truth,  how  great  the  necessity  of 
crying.  Lord,  heal ;  Lord,  save  ! 

That  the  heart  is  not,  and,  ever  since  the  occur- 
rence of  that  great  moral  catastrophe,  the  fall,  has 
not  been  in  just  so  good  a  state  as  it  might  and 
7 


74  THOUGHTS  AND  COUNSELS 

should  be  is,  I  presume,  not  a  very  uncommon 
opinion  among  men.  Most  persons,  probably, 
would  be  willing  to  admit  that  it  might  as  well  be 
somewhat  different  from  what  it  naturally  is.  But 
they  have  an  impression  so  faint  respecting  its  dis- 
ordered state ;  they  see  and  feel  so  little  of  the 
evil,  the  wickedness,  that  is  lodged  there,  that  they 
take  no  pains  to  have  it  eradicated :  are  very  indif- 
ferent about  having  this  important  part  of  them 
put  in  a  healthy  or  proper  state.  Beloved  reader, 
do  not  think  me  cruel  or  wanting  in  tenderness  be- 
cause I  say  it : — I  would  like  to  have  you  a  dis- 
tressed, agitated  creature.  If  I  could  have  my 
wish,  you  should  so  see  yourself,  that  you  could 
not  rest,  day  nor  night,  till  a  wondrous  change  took 
place  upon  you.  I  would  have  you  mourn,  and 
weep,  and  be  in  deep  trouble,  because  of  the  root 
of  bitterness,  the  filthy  fountain,  within  you.  I 
would  have  you  smite  upon  your  breast,  and  cry, 
Alas !  alas !  what  a  heart !  what  a  desperately 
wicked  heart  I  have ! 

The  mass  of  evidence  is  great,  going  to  show 
that  the  human  heart  is  just  what  God,  in  the  verse 
you  a  moment  ago  read,  asserts  concerning  it.  I 
can,  within  the  compass  of  a  chapter,  lay  before 
your  mind  but  a  small  part  of  the  proof  of  the 
great,  exceeding  wickedness  of  the  human  heart. 
It  would  be  necessary  to  give  a  history  of  the 
species  from  the  fall  of  man   downward,  if  we 


FOR   THE    IMPENITENT.  75 

would  say  all  that  might  be  said  in  proof  of  this. 
To  the  omniscient  One,  your  heart,  and  the  hearts 
of  all  men,  lie  naked  and  open.  There  is  no 
darkness  nor  disguise  that  can  in  the  least  conceal 
the  inner  man  from  his  scrutiny.  God's  testimony 
you  cannot  but  see  to  be  important  in  this  matter, 
and  in  the  Bible  you  have  it.  It  is  clear  and  di- 
rect. Cast  your  eye  again  upon  the  passage  you 
read :  "  The  heart  is  deceitful  above  all  things,  and 
desperately  wicked."  Here  you  observe  to  be  lan- 
guage too  plain  of  import  to  be  misunderstood  or 
evaded.  It  is  the  direct  assertion  of  Him  who 
searches  the  heart,  and  who  cannot  lie.  Turn 
next  to  Eccl.  ix.  3 — "  Yea  also  the  heart  of  the 
sons  of  men  is  full  of  evil,  and  madness  is  in  their 
heart  while  they  live."  Mark  the  expression — 
" Full  of  evil"  Turn  to  Gen.  vi.  5,  "  And  God 
saw  that  the  wickedness  of  man  was  great  on  the 
earth,  and  that  every  imagination  of  the  thoughts 
of  his  heart  was  only  evil  continually."  Look  at 
Job  xvi.  15,  "How  much  more  abominable  and 
filthy  is  man,  which  drinketh  iniquity  like  water." 
It  was  said  of  Jesus  Christ  that  he  knew  all  men, 
and  needed  not  that  any  should  testify  of  them: 
for  he  knew  what  was  in  man.  Now,  what  did 
Jesus  Christ  say  concerning  the  human  heart  ? — 
"  For  within,  out  of  the  heart,"  said  he,  "  proceed 
evil  thoughts,  adulteries,  fornications,  murders, 
thefts,  covetousness,  wickedness,  deceit,  lascivious- 


76  THOUGHTS  AND  COUNSELS 

nesSj  an  evil  eye,  blasphemy,  pride,  foolishness." 
Such  is  Christ's  testimony ;  and  sound  philosophy 
agrees  with  it.  Sin  has  its  seat  in  the  heart. 
There  is  no  sin  in  word  or  deed  which  is  not  first 
in  the  heart.  "  An  evil  man,  out  of  the  evil  treas- 
ure of  his  heart,  bringeth  forth  that  which  is 
evil."  The  evil  treasure !  Here  is  the  spring 
and  source  of  all  moral  evil  in  our  world.  Here 
the  spot  whence  comes  the  gall ;  the  root  of  bitter- 
ness which  produces  the  wormwood.  A  clergy- 
man, who  had  preached  a  sermon  on  innate  de- 
pravity, was  waited  on  by  some  persons,  who 
stated  their  objections  to  what  he  had  advanced. 
After  hearing  them  he  said,  "  I  hope  you  do  not 
deny  actual  sin  too  ?"  "  No,"  they  replied.  The 
good  man  expressed  his  satisfaction  at  their  ac- 
knowledgement. "But,"  said  he,  "did  you  ever 
see  a  tree  growing  without  a  root  ?" 

As  in  the  heavens  there  are  stars  whose  light  has 
never  yet  reached  mortal  eyes,  and  in  the  earth's 
depths  much  embosomed  that  never  became  subject 
to  human  gaze,  so  are  there  heights  and  depths  of 
wickedness  in  man's  heart  which  never  come  to 
the  light  of  day ;  which  no  eye  sees  save  one  ; — 
a  great  deal  of  sin  embosomed  in  the  heart  which 
never  becomes  embodied  in  overt  action.  Still, 
there  is  a  tremendous  flood  that  is  visible ;  a  moral 
deluge  that  seems  sometimes   to   threaten   every 


FOR    THE    IMPENITENT.  77 

thing  good  and  fair — to  upset  the  everlasting  hills, 
and  tear  down  the  universe. 

Jehovah,  forming  our  opinions  of  Him  from  his 
manifestations,  what  is  he?  What,  as  he  shines  in 
the  sun  ;  glows  in  the  bestudded  and  lustrous  fir- 
mament; and  breathes  in  the  luxuriance  and 
beauty  of  this  lower  sphere  1  What,  as  he 
stretches  forth  his  full  hand  to  supply  the  wants  of 
every  living  thing  ?  What,  as  he  marches  forth 
to  tread  down  oppression  and  wrong,  and  vindicate 
the  just?  And,  above  all,  what,  as  he  shines  in 
the  face  of  Jesus  Christ  ?  Oh,  what  excellence 
and  loveliness  beam  in  his  character !  What 
wisdom,  benevolence,  and  pity  in  his  countenance ! 
Saint  and  seraph  on  high  admire  him ;  love  him 
with  an  affection  supreme;  and  praise  him  day 
and  night  in  his  temple.  But,  does  the  unre- 
generate  sinner's  soul  admire,  or  his  heart  love 
God?  Reader,  need  I  answer  the  question  for 
you?  Judging  from  what  you  perceive  and  feel, 
are  you  not  constrained  to  say,  7io  ?  Said  Christ, 
on  a  certain  occasion,  to  the  Jews,  "  I  know  you 
that  ye  have  not  the  love  of  God  in  you."  But 
alas !  this  is  not  true  of  that  people  alone.  The 
race,  except  so  far  as  grace  has  operated,  have  not 
the  love  of  God  in  them.  Now,  how  wicked  must 
the  heart  of  man  be,  how  wicked  your  heart,  when 
it  loves  not  such  a  Being  as  is  Jehovah !  Foi 
what  the  infinitely  glorious  God  is  in  Himself, 
7* 


78         THOUGHTS  AND  COUNSELS 

every  object  in  the  universe,  both  animate  and  in- 
animate, is  exhorted  and  ordered  to  extol  his  great 
name.  But  is  the  order  heeded  and  obeyed  by 
all  ?  By  all,  it  may  be  answered,  except — except 
sinners.  These  do  not  praise  Him  ;  they  have  no 
heart  to  it. 

No  ;  nor  do  they  care  even  to  know  Him.  The 
major  part  of  mankind  are  idolaters.  How  be- 
came they  so  ?  The  sacred  scriptures  tell  us  how. 
It  was  because  they  "  did  not  like  to  retain  God  in 
their  knowledge."  The  very  existence  of  idolatry 
testifies  that  the  human  heart  must  be  very  wicked. 
Reason,  occupied  in  scanning  the  Creator's  works, 
would  have  arrived  at  a  conclusion  very  different 
from  what  have  the  heathen.  Exercised  aright,  it 
would  have  preserved  to  entire  humanity  the 
knowledge  of  the  true  God.  But  depravity,  it  ap- 
pears, was  too  strong  for  reason.  The  heart  ran 
away  with  the  head.  Hence  idols  were  substituted 
in  the  room  of  the  everliving  and  everblessed 
God  ;  the  religion  of  Paganism  for  the  true  re- 
ligion. But  for  the  wickedness  of  the  human 
heart,  idolatry  would  have  never  stained  and  de- 
faced the  earth.  The  true  God  would  have  been 
every  where  known  but  for  it. 

We  have  said  that  the  natural  human  heart  has 
not  the  love  of  God  in  it.  But  this  is  not  all  we 
can  in  truth  say.  It  has  the  exact  opposite ;  has 
hatred,  aversion.      "  The  carnal   mind  is  enmity 


FOR   THE    IMPENITENT.  79 

against  God."  In  many  ways  does  the  natural 
heart  exhibit  its  dislike  to  the  Deity.  When  occa- 
sions present  themselves,  how  does  it  rise  and 
swell  against  his  holiness,  justice,  power,  authority, 
will.     Opposed  to  these  ?  what  a  heart ! 

There  is  prayer:  How  docs  unregenerate  hu- 
manity stand  affected  toward  it  ?  Does  she  in  her 
totality,  and  with  utmost  ardour  of  desire,  seek  af- 
ter communion  with,  and  bow  the  knee  to  the  Fa- 
ther of  spirits  ?  Does  she  run  with  willing  feet,  or 
on  swift  pinions  fly,  to  the  private  and  the  public 
altar,  there  to  present  an  offering  to  the  Lord  of 
Hosts?  From  the  Bible,  and  from  the  upper  skies, 
great  inducements  are  held  out  to  her,  to  act  the 
part  of  a  petitioner.  But  her  heart  feels  repug- 
nance, and  her  tongue  is  mute.  "Ask  and  re- 
ceive," says  Heaven.  But  she  refuses ;  says,  no, 
I  will  not.  Needy  as  she  is,  and  tremblingly  aw- 
ful as  is  her  exposure,  she  cannot  be  moved  to 
spread  forth  her  hands  in  supplication.  What  tale, 
reader,  does  this  tell  about  the  heart  1  Ah,  your 
present  feelings  and  past  life  bear  a  certain  sort  of 
testimony  on  this  subject. 

Gratitude :  alas,  would  this  word  have  been 
seen  in  the  dictionary  of  mortals,  had  not  the 
principle  of  which  the  word  is  expressive  been 
originated  by  grace  ?  Poor,  fallen  humanity  has 
a  very  cold,  ungrateful  heart.  As  much  as  she  is 
accustomed  to  receive  from  the  Divine  Donor,  she 


80  THOUGHTS  AND  COUNSELS 

is  not  accustomed  to  thank  Him  for  his  gifts.  She 
sits  down  at  his  full-spread  board,  and  rises  from  it, 
without  so  much  as  thinking  of  Him  by  whom  it 
was  furnished.  Whilst  the  face  of  the  beast  turn- 
eth  downwards,  to  her  was  given  a  face  to  turn 
upward,  that  she  might  observe  the  source  whence 
her  blessings  come,  and  lift  up  her  heart  and 
voice  in  thankfulness  to  the  exalted  Dispenser. 
But  her  face  she,  nevertheless,  chooses  to  turn  in 
the  same  direction  with  that  of  the  mere  animal. 
The  night  cometh,  and  also  the  morning,  but  the 
returns  of  neither  season  witnesses  from  her  the 
offering  of  thanksgiving.  Ah,  human  heart,  how 
steeped  in  ingratitude !  how  worse  than  bestial ! 
If  thy  heart,  reader,  was  not  very  wicked,  couldst 
thou  live  a  life  so  unthankful  ? 

How  does  unsanctified  humanity  act  toward  the 
Bible  ?  What  an  invaluable  boon.  Its  truths  how 
unspeakably  precious  and  important.  God  has 
taken  a  great  deal  of  pains,  so  to  speak,  to  commu- 
nicate to  mankind  its  contents.  Yet,  how  much  is 
that  book  depreciated  and  neglected.  It  is  treated 
very  much  as  if  it  were  thought  unworthy  of  be- 
lief or  of  notice.  If  its  truths  were  relished,  loved, 
would  the  book  of  God  be  so  much  slighted,  think 
you  ?  If  the  heart  were  not  desperately  wicked, 
would  not  its  truths  be  more  highly  prized  than 
thousands  of  gold  and  silver — indeed,  than  all  ma 
terial  good  ? 


FOR    THE    IMPENITENT.  81 

If  mankind  are  the  creatures  of  God,  then  has 
he  a  right  to  be  their  Lawgiver.  Laws  have  come 
to  them  from  him.  Their  excellence  shows  their 
origin.  Like  himself  they  are  holy,  just,  and 
good.  In  them  he  commands  nothing  except  Avhat 
ought  to  be  done ;  forbids  nothing  except  what 
ought  to  be  avoided.  Man's  interest  unites  with 
his  duty  in  calling  on  him  to  obey  them !  Are 
they  generally  obeyed  by  the  sons  and  daughters 
of  Adam?  The  Most  High  speaks.  Do  man- 
kind, one  and  all,  listen?  He  issues  his  com- 
mands. Do  his  creatures  of  earth  stand  ready  to 
execute  them  ?  Does  it  not  seem,  on  the  contrary, 
as  though  the  human  family  had  purposely  set 
themselves  at  doing  just  the  opposite  of  what  the 
Divine  Lawgiver  and  Sovereign  enjoins?  Now 
would  mankind  thus  act  unless  their  inward  part 
were  very  wickedness  ?  The  manner  in  which 
the  third  and  fourth  precepts  of  the  decalogue  are 
treated,  tells  a  loud  tale  against  the  human  heart. 
With  so  little  temptation  to  profanity  as  there  is — 
so  unprofitable,  mean,  and  contemptible  a  vice  is 
it,  that  really  it  seems  as  though  the  heart  must  be 
full  to  overflowing  of  wickedness,  or  such  a  stream 
would  never  be  seen  running  from  it.  And  as  to 
the  sabbath,  that  precious  institution,  "day  of  all 
the  week  the  best,"  which  should  be  specially  em- 
ployed in  laying  up  better  than  earthly  treasures, 
in  preparing  for  a  better  than  an  earthly  home — 


82  THOUGHTS  AND  COUNSELS 

how  are  its  sacred  hours  desecrated  !  How  is  the 
Lord  God  insulted  instead  of  honoured  on  that 
holy  day.  With  what  multitudes  is  it  a  day  of  di- 
version instead  of  devotion. 

How  are  the  human  family  disposed  to  treat 
God's  greatest  gift  to  men — his  "  Unspeakable 
Gift?"  Do  they  hail  the  approach  of  the  Son  of 
God  with  joy  ?  Are  they  charmed  with  the  bril- 
liancy and  beauty  of  this  "  bright  and  morning 
star  ?"  A  pious  young  Indian  girl  said,  "  I  have 
often  heard  christians  undertake  to  tell  of  the  ex- 
cellency that  is  in  Christ ;  but  their  tongues  are  too 
short  to  express  the  beauty  and  love  which  are  con- 
tained in  this  lovely  Jesus."  Some  regard  him, 
and  justly,  as  "  the  chief  among  ten  thousand, 
yea,  altogether  lovely" — but  only  comparatively  a 
few,  and  they  such  as  have  undergone  a  wonderful 
transformation,  been  "  created  anew."  Can  it  be 
said  of  the  multitude  that  he  and  his  salvation  are 
welcomed  to  their  hearts?  Are  they  willing  to 
part  with  every  thing  for  a  share  in  his  favour,  or 
an  interest  in  his  propitiatory  sacrifice  ?-  He  "  came 
unto  his  own" — what  reception  or  treatment  did  he 
meet  with  from  them  ?  It  is  said  of  the  Rev.  Dr. 
Robertson,  the  celebrated  Scotch  historian,  that 
preaching  once  in  the  forenoon,  he  affirmed  in  the 
words  of  the  ancient  heathen — "  That  if  perfect 
virtue  were  to  descend  to  the  earth,  clothed  in  a 
human  form,   all  the   world  would  fall  prostrate 


FOR    THE    IMPENITENT.  83 

and  worship  her."  In  the  afternoon,  Dr.  Erskine, 
preaching  in  the  same  pulpit,  remarked,  on  the 
contrary — '•  That  perfect  virtue,  in  the  human  na- 
ture of  the  Saviour  of  mankind  had  indeed  ap- 
peared on  the  earth  ;  but,  instead  of  being  univer- 
sally worshipped,  the  general  cry  of  his  country- 
men was,  Crucify  him,  crucify  him."  By  other 
people,  and  other,  later  generations,  has  there,  I 
ask,  been  a  general  and  wide  outstretching  of  the 
arms  to  receive  him?  Is  he  thus  received  by  the 
present  generation  ?  Need  I  answer,  no  !  Though 
he  makes  them  the  proffer  of  treasures  exhaustless, 
and  a  crown  unfading,  if  they  will  turn  from  their 
iniquities  and  follow  him ;  yet  even  that  invaluable 
offer  induces  not  the  multitude,  induces  but  here 
and  there  one,  to  renounce  their  sins,  cast  them- 
selves upon  the  virtues  of  his  sacrifice,  and  live  in 
a  way  pleasing  to  him.  He  assures  them  that 
they  are  in  the  road  to  an  awful  and  eternal  hell, 
where  their  worm  dieth  not,  and  the  fire  is  not 
quenched,  and  that  besides  himself  there  is  no 
Saviour;  and  though  he  says.  Believe  and  be 
saved — yet  are  the  multitude  too  much  in  love 
with  sin,  and  too  much  bent  on  the  practice  of  it, 
to  heed  and  obey.  They  will  take  sin  and  death 
in  preference  to  holiness  and  life.  If  this,  reader, 
does  not  go  to  show  that  the  heart  is  exceedingly 
wicked,  what  can? 

Again.    Why  are  the  convictions,  produced  by 


84  THOUGHTS   AND    COUNSELS 

the  Spirit  of  God,  so  often  stifled  or  worn  away  ? 
Why-j  when  the  sinner  is,  in  some  measure,  brought 
to  see  his  sin  and  his  danger,  and  tremble  through 
fear  of  coming  wrath,  does  it  so  often  occur, 
that  there  is  a  fighting  with  the  Spirit,  and  a  re- 
turn to  carelessness,  but  because  the  heart  is  so 
very  wicked  that  it  is  unwilling  to  yield  itself  up 
to  Christ's  claims  and  sway,  or  part  with  its  loved 
idols  and  sins  ?  There  would  be  no  grieving  of 
the  Spirit  of  God,  no  stifling  of  conviction,  no 
great,  mighty  efforts  to  lull  the  awakened  con- 
science by  deadly  opiates,  if  it  were  not  for  the 
heart's  desperate  wickedness.  If  it  were  only  a 
little  wicked,  it  would  be  far  less  reluctant  to  part 
with  sin.  It  would  maintain,  if  any,  a  much  less 
strenuous  conflict  with  an  awakened  conscience, 
and  with  the  Spirit  of  God. 

Again.  Look  at  the  pleasures  and  diversions  of 
unregenerate  humanity.  Is  not  a  considerable 
proportion  of  these  such  as  cannot  be  loved  and  in- 
dulged in,  without  an  amazing  amount  of  de- 
pravity  ?  I  need  not  go  back  to  antiquity  and  tell 
of  "  the  brutal  entertainments."  so  greedily  sought 
after,  so  highly  enjoyed,  and  so  firmly  establish- 
ed under  the  sanctions  of  law,  in  Greece  and 
Rome,  and  other  heathen  countries.  I  need  not 
tell  of  the  public  games  in  which  naked  men  con- 
tended for  superiority  in  feats  of  agility  and 
strength  ;  of  the  gladiatorial  shows,  in  which  men, 


FOR    THE    IMPENITENT.  85 

trained  for  the  purpose,  butchered  each  other  for 
the  amusement  of  their  fellow-men ;  and  of  the 
exposure  of  human  beings  to  the  fury  of  wild 
beasts,  while  thousands  enjoyed  the  sport  of  seeing 
them  torn  asunder,  as  a  mere  entertainment :  ay, 
and  of  some  other  things  of  which  it  is  "  a  shame 
even  to  speak."  We  would  just  ask  you,  what 
are  some  of  the  prominent,  favourite  pleasures  of 
modern  times?  What  is  their  character?  The 
sports  of  the  turf,  the  gaming-table,  the  theatre, 
the  places  of  resort  consecrated  to  lechery  and 
ebriety — need  I  describe  them  ?  There  are  pleas- 
ures and  diversions  of  a  less  low  and  foul  kind 
than  these — pleasures  held  in  reputation  by  the 
multitude — but  which,  on  the  part  of  those  who 
indulge  in  them,  show  a  heart  alienated  from  the 
living  God,  and  deeply  in  love  with  sin.  Must 
not  that  heart  be  awfully  wicked  that  can  take  no 
pleasure  in  serving  God  ? — that  draws  its  chief 
or  only  pleasure  from  iniquitous  or  worldly 
sources  ? 

The  gai7is  of  men :  what  is  the  character  of 
much  of  them  ?  Who  that  has  much  to  do  with 
his  fellows,  is  not  liable  frequently  to  be  imposed 
upon  or  wronged  ?  On  many  tongues  what  is  a^ood 
bargain,  but  a  dishonest  or  fraudulent  one  ?  How 
much  unbecoming  and  blameable  effort,  amongst 
large  numbers,  to  empty  the  contents  of  others 
pockets  into  their  own  ?     Who  feels  that  his  pro- 


86  THOUGHTS  AND  COUNSELS 

perty  is  safe,  unless  it  be  under  bar  or  lock  ?  How 
difficult  oft  times  is  it  to  determine  whom  one  may 
safely  trust.  Even  human  life,  how  unsafe  is  it. 
For  how  small  a  temptation,  frequently,  does  the 
murderous  weapon  find  its  way  to  a  brother's 
heart !  How  numerous  and  shocking-  crimes  are 
perpetrated  !  Our  laws,  our  courts  of  justice,  our 
jails  and  prisons,  tell  a  hard  tale  about  the  human 
heart. 

But,  reader,  as  much  as  the  human  heart  shows 
of  wickedness  by  the  streams  it  sends  forth,  yet 
how  incomparably  more  wicked  is  it  in  the  eye  of 
God,  than  it  ever  appears  to  ourselves  to  be.  How 
much  adultery,  murder,  and  theft,  for  instance,  are 
committed  by  the  hearty  that  are  never  committed 
in  action.  How  many  more  deeds  of  cruelty,  vil- 
lainy, and  lewdness,  do  human  beings  wish^  than 
they  dare,  to  perpetrate.  What  an  astonishingly 
great  criminal  is  every  man,  woman,  and  child  in 
hearty  even  where  the  life  appears  decent  and  re- 
spectable. Who  would  be  willing  to  have  all  his 
thoughts  of  one  day  laid  open  to  the  gaze  of  the 
world  1  Who  would  not  fear  that  his  reputation 
for  humanity,  purity,  honesty,  might  be  stained  or 
tumbled  into  the  ditch,  by  such  a  disclosure? 
Many  things  operate  to  prevent  men  from  acting 
out  but  a  very  small  part  of  the  wickedness  that  is 
in  their  hearts.  Human  laws  and  penalties  do 
much  toward  restraining  men.     No  one  can  tell 


FOR   THE    IMPENITENT.  87 

how  much  more  rampant  vice  and  crime  would  be, 
were  it  not  for  these.  The  operations  of  con- 
science, the  influence  of  instruction,  a  regard  to  re- 
putation, impose  such  restraints  that  we  little  im- 
agine what  mankind  would  be  without  them. 
And  there  is,  above  all,  God's  restraining  grace — 
how  thankful  should  men  be  for  it.  How  much, 
by  meaiK  of  it,  are  they  withheld  from  doing, 
which,  at  one  time  and  another,  it  is  in  their  heart 
to  do.  Whenever  the  pious  Bunyan  saw  a  crim- 
inal borne  on  the  way  to  Tyburn,  he  exclaimed, 
"  There  goes  John  Bunyan,  but  for  the  grace  of 
God." 

Only  a  little  change  in  one's  circumstances, 
bringing  along  with  it  some  fresh  temptation,  not 
unfrequently  reveals  to  a  person  some  form  of  wick- 
edness which  w^as  previously  undiscovered,  and 
that  he  till  then  did  not  in  the  least  suspect  to  have 
a  place  in  his  heart.  When  Hazael,  an  officer  at 
the  court  of  Syria,  was  told  by  Elisha  what  evils 
and  barbarities  would  be  perpetrated  by  him,  after 
he  should  copne  to  the  throne,  he  is  reported  to 
have  exclaimed,  "  But  what !  is  thy  servant  a 
dog,  that  he  should  do  this  great  thing?"  Yet 
Hazael  afterwards  did  those  very  things.  This 
man  knew  not  what  was  in  his  heart  till,  by  a 
change  of  circumstances,  it  was  evolved.  The 
emperor  Nero  appeared  very  humane  at  the  com- 
mencement of  his  rei^n.     When  he  was  desired 


88  THOUGHTS    AND    COUNSELS 

to  sign  his  name  to  a  list  of  malefactors  that  were 
to  be  executed,  he  exclaimed,  "  I  wish  to  heaven 
I  could  not  write."  Yet  this  was  the  man  who 
afterwards  assassinated  his  mother ;  set  fire  to 
Rome,  destroying  thereby  multitudes  of  men,  wo- 
men, and  children,  and  then  charged  it  on  the 
christians ;  and  otherwise  showed  himself  a  mon- 
ster in  cruelty  and  iniquity.  The  truth  when 
spoken  is,  that  all  mankind  are  naturally  mon- 
sters of  depravity  and  wickedness  m  their  hearts^ 
how  fair  soever  with  many  of  them  may  appear 
the  exterior.  In  its  unrenewed  state,  and  all  re- 
straint thrown  off,  the  human  heart  may  be  indeed 
said  to  be  capable  of  every  kind  or  degree  of  im- 
piety, iniquity,  enmity,  cruelty,  which  was  ever 
committed,  or  can  be  conceived. 

From  what  has  been  said,  reader,  you  may 
learn — 

1st.  How  little  reason  mankind  have  to  boast  of 
the  goodness  of  their  hearts.  It  is  not  uncommon 
to  hear  it  said  of  this  or  that  profligate  or  notori- 
ously wicked  man,  that  he  has  "  a  good  heart" — 
meaning  to  have  us  understand  by  it,  that,  how  bad 
soever  his  conduct  is,  his  heart  is  not  bad.  Now 
his  heart  is  far,  far  the  worst  part  of  him.  As  bad 
as  the  worst  man  in  the  world  is  in  his  conduct, 
he  is  inexpressibly  worse  in  his  heart  than  his  con- 
duct shows  him  to  be.     There  are  deep  recesses  of 


FOR    THE    IMPENITENT.  89 

wickedness  within,  that  have  never  yet  been  so 
thrown  open  as  to  meet  the  eye  of  mortals. 

2dly.  If  your  heart  is  desperately  wicked,  un- 
converted reader,  and  that  it  is  you  cannot  well 
deny,  after  what  you  have  read  in  this  chapter — 
then  are  you  desperately  wicked,  yourself,  since  a 
man  is  really  what  he  is  in  his  heart,  I  wish  you 
to  settle  it  in  your  mind,  impenitent  friend,  that 
you  are  a  desperately  wicked  creature.  Carry 
this  impression  about  with  you  wherever  you  go. 
Whether  you  be  in  the  field,  or  by  the  wayside — 
whether  you  are  in  your  bed  at  night,  or  are  en- 
gaged in  the  business  of  the  day — wheresoever  you 
at  any  hour  are — think  what  an  exceedingly 
wicked  heart  you  have,  and  so  how  very  wicked 
you  are. 

3dly.  Is  the  state  of  your  heart  such  as  we  have 
attempted  to  prove  the  heart  of  unconverted  man 
to  be?  Then  watch  it  narrowly,  and  guard  against 
what  will  excite  and  bring  out  its  corruptions. 
Throw  not  yourself  needlessly  into  circumstances 
of  temptation,  lest  you  be  overcome,  or  led  to  do 
what  may  throw  clouds  and  darkness  over  your 
prospects,  and  imbitter  the  rest  of  your  days. 
You  carry  tinder,  ay,  something  still  more  inflam- 
mable, even  powder  about  you.  Keep  at  a  dis- 
tance from  the  fire — put  yourself  where  the  sparks 
cannot  reach  you,  else  you  may  receive  a  wound 
which  neither  time  nor  skill  can  cure.  Let  no  one 
8* 


90  THOUGHTS  AND  COUNSELS 

hold  a  parley  with  temptation.  Considering  what 
his  heart  is,  "  let  him  who  thinketh  he  standeth 
take  heed  lest  he  fall."  Let  him  not  have  a  high 
idea  of  his  own  safety. 

4thly.  If  your  heart  is  desperately  wicked,  then 
how  little  reason,  dear  reader,  have  you  to  be  proud 
of  yourself  A  high  opinion  of  one's  self  illy  be- 
comes one  who  has  such  a  heart.  Instead  of  hav- 
ing an  exalted  conceit  of  yourself,  oh,  what  an 
humble  mind,  what  a  lowly,  broken,  contrite  spirit 
should  you  have.  How  should  you  loathe  your- 
self, and  repent  in  dust  and  ashes. 

Sthly.  If  you  have  a  heart  desperately  wicked, 
then  how  great  a  change  do  you  need  to  experi- 
ence before  you  can  be  qualified  to  enter  into 
heaven.  Infinitely  holy  is  God  ;  the  society  of 
heaven  is  perfectly  holy  :  nothing  impure,  unholy, 
can  ever  be  admitted  there.  You  then  must  meet 
with  a  wonderful  transformation ;  great  things 
must  be  done  for  you ;  a  new,  clean  heart  you 
must  have,  before  you  can  take  your  stand 
with  the  holy  worshippers  in  heaven's  temple. 

Lastly.  To  effect  such  a  change  as  you  need, 
how  requisite,  how  indispensable,  are  the  influences 
of  the  gracious  Spirit  of  God.  Your  heart  is  so 
exceedingly  wicked  that  you  cannot  wash  away 
all  its  filthiness,  even  if  you  would ;  and  so  wicked 
that  you  will  not  have  the  disposition  to  exer* 
yourself  enough  for  its  removal,  even,  if  you  had 


FOR    THE    IMPENITENT.  91 

the  ability.  Divine  power  and  grace  must  operate, 
or  you  are  for  ever  undone.  Pray  then  earnestly, 
dear  reader,  and  pray  much,  for  the  Holy  Spirit's 
influences — for  renovating  and  sanctifying  grace. 
And  begin  now. 

PRAYER. 

O  God,  convince  me  more  deeply,  thoroughly, 
than  reasoning  can,  that  the  heart  which  I  have  is 
desperately  wicked.  Grant  me  such  a  sight  of  its 
filthiness  as  shall  constrain  me  to  utter  the  cry  of 
the  leper,  "  Unclean,  unclean."  May  I  be  much 
troubled  for  having  such  a  heart,  and  be  over- 
whelmed with  astonishment  that  notwithstanding 
the  polluted  streams  it  has  so  long  sent  forth,  I 
have  not  ere  now  been  driven  to  the  abode  of  un- 
clean spirits  in  the  nether  world.  "  Purge  me 
with  hyssop  and  I  shall  be  clean ;  wash  me  and  I 
shall  be  whiter  than  snow.  Create  in  me  a  clean 
heart,  O  God  ;  and  renew  a  right  spirit  within 
me."  Take  away,  I  beseech  thee,  not  only  my 
guilt,  but  also  my  pollution,  that  after  the  termina- 
tion of  this  short  life  I  may  ascend  to  dwell  for- 
ever with  the  holy.  All  this  grant  through  Jesus 
Christ  our  Lord.     Amen. 


92  THOUGHTS  AND  COUNSELS 


CHAPTER  VI. 

THE    sinner's    self-ignorance. 

"  Know  thyself,"  was  a  precept  held  in  great 
veneration  by  the  ancients.  Though  Thales,  the 
Miletian,  was  the  author  of  it,  yet  it  was  by  them 
regarded  as  having  in  it  too  great  weight  of  sense 
and  wisdom  to  be  human  in  its  origin.  They 
would  have  it  that  it  had  come  from  Apollo,  and 
so  had  it  written  in  golden  capitals  over  the  door 
of  his  temple  at  Delphos.  The  precept  is  indeed 
divine.  The  ancient  heathen  conjectured  that  it 
came  down  from  heaven  ;  we  know  it  did.  In  va- 
rious parts  of  the  sacred  oracles  is  it  in  substance 
to  be  found.  Clemens  Alexandrinus  maintained 
that  Moses,  by  that  phrase  so  frequent  in  his  wri- 
tings, "  Take  heed  to  thyself,"  means  the  same 
thing  as  did  the  ancients,  by  the  precept  above. 
That  precept  the  wise  men  among  the  heathen  did 
not  prize  too  highly.  It  is  excellent,  it  is  impor- 
tant, truly.  A  knowledge  of  one's  self  cannot  be 
too  highly  estimated.  This  precept,  viewed  com- 
prehensively, embraces  a  knowledge  of  one's  cor- 
poreal, intellectual,  and  moral  being  and  condition. 


FOR    THE    IMPENITENT.  93 

There  is,  among  mankind,  a  great  want  of  self-ac- 
quaintance as  to  each  of  these  parts  of  them. 
Most  men  know  next  to  nothing  about  their  own 
body,  that  house  they  live  in  ;  whilst,  of  their 
mind,  they  are,  if  possible,  still  more  ignorant. 
Leaving,  however,  to  the  physiologist  and  the  met- 
aphysician what  belongs  properly  to  their  depart- 
ments, permit  me,  reader,  to  offer  you  some  thoughts 
concerning  a  knowledge  of  your  chnracter  and 
state  as  a  moral  being. 

Should  I  say  that  you  are  a  fallen  creature,  a 
sinner,  I  would,  by  that  declaration,  afford  you  no 
information — would  introduce  into  your  mind  no 
new  idea.  But  should  I  assert  that  you  are  a 
great  sinner,  perhaps  you  would  not  consider  me 
as  asserting  the  truth.  I  presume  you  do  not  be- 
lieve that  you  are  such.  If  I  should  hear  you 
speak  out  on  this  subject,  I  would  probably  hear 
you  say,  "  I  am  not  a  great  sinner — am  far  from 
it — have  much  in  my  character  that  is  commend- 
able, that  I  have  no  reason  to  be  ashamed  of." 
How  much  farther  you  would  proceed  in  the  way 
of  self-commendation,  if  you  should  declare  your 
whole  mind  concerning  yourself,  I  cannot  say — 
but  probably  you  would  not  stop  short  of  several 
degrees.  Dear  unconverted  friend,  how  can  I  keep 
from  charging  you  with  great  self-ignorance? 

There  are  three  short  portions  of  scripture 
which  are  here  suggested  to  my  mind.     One  is  : 


94  THOUGHTS  AND  COUNSELS 

"  The  Pharisee  stood,  and  prayed  thus  with  himself, 
God,  I  thank  thee  that  I  am  not  as  other  men  are, 
extortioners,  unjust,  aduUerers,  or  even  as  this  pub- 
lican. I  fast  twice  in  the  week,  I  give  tithes  of 
all  that  I  possess."  (Luke  xviii.  11,  12.)  Another 
is :  "  Thou  say'st,  I  am  rich,  and  increased  with 
goods,  and  have  need  of  nothing;  and  knowest 
not  that  thou  art  wretched,  and  miserable,  and  poor, 
and  blind,  and  naked."  (Rev.  iii.  17.)  The  third 
is :  "  Who  can  understand  his  errors  ?  cleanse  thou 
me  from  secret  faults."  (Ps.  xix.  12.)  Just  read 
these  passages  over  again,  and  still  a  third  time. 
I  would  recommend  to  you  to  open  the  holy  Bible, 
and  turn  to  and  read  them  there.  I  may  make 
some  allusion  to  them  in  the  course  of  my  remarks 
in  this  chapter. 

Does  it  not  appear,  from  these  passages,  that 
poor,  fallen  creatures,  may  be  very  ignorant  of 
themselves — may  think  themselves  one  thing  when 
they  are  another — may  not  know  what  sinners 
they  are  ? 

As  it  is  not  uncommon  to  meet  with  those  who 
imagine  themselves  to  possess  a  symmetry  of  figure, 
or  a  beauty  of  personal  exterior,  which  does  not 
belong  to  them ;  and  as  we  may,  almost  every 
where,  come  across  men  who  vainly  think  them- 
selves to  have  an  amount  of  intellectual  energy  and 
attainment  which  they  certainly  have  not ;  so  is  it 
not  a  rare  occurrence  to  find,  among  the  creatures 


FOR    THE    IMPENITENT.  95 

of  our  species,  those  who  in  imagination  invest 
themselves  with  moral  qualities,  excellences,  which 
are  quite  foreign  from  them.  How  observably 
was  this  the  case  with  the  Pharisee  whose  prayer, 
[prayer  shall  I  call  it?)  you  have  just  been  read- 
ing. What  a  remarkable  degree  of  moral  excel- 
lence did  he  clothe  himself  with,  in  his  own 
fancy.  And  those  Laodiceans  thought  their  state  a 
charming  one,  just  the  opposite  of  what  it  really 
was.  And  you  observe  that  the  pious  king  of 
Israel,  whom  you  can  hardly  suspect  of  being  un- 
charitable, had  the  idea  that,  to  say  the  least,  most 
men  were  very  self-ignorant.  "  Who,"  said  he, 
"  can  understand  his  errors  ?"  Here  are  two 
things  intimated.  One  is,  that  the  errors  of  man- 
kind are  such,  both  as  to  number  and  quality  or 
degree,  that  it  is  not  common  to  meet  with  those 
who  understand  them.  Such  a  thing  is  so  unusual, 
that,  as  if  almost  despairing  of  discovering  any  one 
who  possessed  so  much  knowledge  of  himself  and 
his  actions,  the  Psalmist  exclaims,  "  Who" — "  who 
can  understand  his  errors?"  Where  is  an  individ- 
ual to  be  found  that  does  ?  The  other  thing  in- 
timated is,  that  it  is  a  matter  attended  with  difficulty 
for  fgdlen  creatures  to  attain  to  such  an  understand- 
ing. 

And  he  appears  too  to  have  been  far  from  im- 
agining that  he  was  fully  acquainted  with  himself. 
Though  he  had  been  so  taught  of  God,  had  been 


96  THOUGHTS  AND  COUNSELS 

afforded  so  much  of  a  discovery  of  his  sinfulness, 
that  he  had  repented  in  dust  and  ashes,  yet  he 
could  not  but  entertain  the  suspicion  that  he  him- 
self had  sins  or  defects  which  had  escaped  his  own 
observation  ;  that  besides  the  errors  he  had  already 
detected  in  himself,  or  remembered  that  he  had 
committed,  he  could  not  but  believe  that  there 
were  other  faults  which  he  had  fallen  and  was  per- 
haps daily  falling  into,  that  had  escaped  his  detec- 
tion. This  suspicion  on  his  part  is  evident  from 
the  petition  offered  up  by  him  to  God,  "  Cleanse 
thou  me  from  secret  faults."  Secret  faults  !  How 
secret  ?  secret  to  whom  ?  Not  to  God.  The  man 
who  penned  the  1 39th  Psalm  did  not  need  to  be 
told  that  there  is  nothing  secret  or  unknown  to  the 
Lord.  Nor  did  king  David  mean,  secret  as  to  his 
fellow-man.  This  is  evident  not  only  from  the 
character  of  the  interrogation  preceding  the  one  in 
which  the  phrase  "  secret  faults"  is  found,  but  from 
the  contrast  drawn  between  those  faults  and  "  pre- 
sumptuous sins,"  spoken  of  in  the  succeeding 
verse.  Presumptuous  sins  are  not  alone  those 
which  are  open.  Murder,  thefl,  and  many  other 
presumptuous  sins  are  most  commonly  perpetrated 
in  secret,  not  in  the  view  of  others.  By  "  secret 
faults,"  then,  the  Psalmist  must  mean,  faults  secret 
to  one's  self,  not  known  to  or  detected  by  the  indi- 
vidual who  commits  or  has  them.  There  is  a 
loose  and  very  erroneous  notion   entertained  by 


FOR    THE    IMPENITENT.  97 

some,  that  no  act  is  faulty  or  blameworthy,  unless  it 
be  known  by  the  individual  to  be  wrong  before  he 
commits  it.  According  to  that  idea,  there  could  be 
by  possibility  no  secret  faults,  in  the  sense  just 
mentioned.  Is  then  the  true  standard  of  right  and 
wrong  one's  own  notions  ?  Was  Paul  as  innocent 
when  he  was  engaged  in  persecuting  Jesus  of 
Nazareth  or  his  followers,  as  free  from  fault,  as  he 
was  when  employed  ardently  in  his  cause  1  He  tells 
us  that  at  the  time  he  did  it,  he  verily  thought  he 
ought  so  to  do.  Yet,  was  his  conduct  in  this  mat- 
ter not  faulty?  He  lets  us  know  that  he  after- 
wards thought  it  very  faulty.  He  speaks  of  his 
having  been  a  persecutor  in  terms  of  strong  con- 
demnation. The  truth  is,  he  ought  to  have  known 
better  Yes ;  men  may  do  many  things  which 
are  fauhy,  may  indulge  in  things  not  a  few  that 
are  highly  blameworthy,  and  yet  not  know,  at  the 
time,  that  they  are  so.  As  to  themselves,  they  are 
faults  which  are  secret. 

From  what  you  have  already  read  in  this  chap- 
ter, do  you  not  see  that  a  sinner  may  be  very  ig- 
norant of  himself?  may  think  himself  to  have 
moral  excellences  which  he  has  not  ?  may  be  a 
very  great  sinner,  and  yet  not  know  it  ? 

An  amazing  amount  of  self-ignorance  prevails 
amongst  all  the  unconverted  and  careless.  Whence 
originates  it,  or  to  what  is  it  to  be  attributed  ?  The 
9 


98  THOUGHTS   AND   COUNSELS 

causes  or  reasons  which  might  be  assigned  for  it 
are  various.     We  will  specify  some  of  them. 

1st.  It  is  doubtless  attributable  in  part  to  a  want 
of  acute  moral  sensibility.  This  want  has  led  to 
inattention  to  the  moral  quality  of  their  exercises 
and  acts.  The  question  has  not  been  agitated  by 
them  sufficiently — Is  it  right  to  indulge  this  or 
that  feeling,  or  do  this  or  that  thing  ?  The  question 
with  unconverted  persons  has,  for  the  most  part, 
rather  been,  how  it  would  affect  their  worldy  inter- 
est or  pleasure.  And  when  it  has  been  decided 
that  it  would  affect  \i  favourably^  they  have  at  once 
set  about  the  indulgence  of  the  feeling,  or  the  per- 
formance of  the  action.  By  not  instituting  an  in- 
quiry into  the  character,  in  a  moral  respect,  of  the 
thing  felt  or  done,  many  an  evil  thing  has  been  in- 
dulged or  run  into,  many  a  sin  committed,  that 
they  never  knew  to  be  criminal.  Now  men's  per- 
sonal character  is  according  to  the  character  of 
their  feelings  and  their  deeds.  And,  for  the  reason 
that  we  have  mentioned,  sinners,  being  ignorant 
very  much  of  the  character  of  the  latter,  are  of 
course  very  ignorant  of  their  own  character. 

2nd.  Another  reason  of  the  sinner's  ignorance 
or  erroneous  opinion  of  himself  is,  his  taking  a 
wrong  test,  or  selecting  a  false  standard  by  which 
to  try  or  form  a  judgment  of  himself  He  com- 
pares himself  with  others.  He  makes  other  men 
whom  he  sees  or  hears  of,  the  test  or  standard 


FOR   THE    IMPENITENT.  99 

by  which  to  form  a  judgment  concerning  himself. 
And  in  setting  up  others  as  a  standard  too,  he  is 
very  apt  to  look  at  or  think  of  those,  more  particu- 
larly, who  have  some  prominent  vices  or  defects 
attached  to  and  forming  blots  on  their  character,  in- 
stead of  those  possessing  an  unblemished  reputa- 
tion, and  real  excellence  of  character.  The  Phar- 
isee whom  you  read  of,  did  so.  He  said,  "  I  thank 
thee  that  I  am  not  as  other  men  are."  And  when 
he  thought  of  other  men,  take  notice  who  they  are 
on  whom  his  mind  fixed  : — "  extortioners,  unjust, 
adulterers."  Siich  were  the  men  selected  by 
which  to  try  himself; — such  the  characters  he 
chose  to  compare  himself  with,  and  by  which  to 
form  a  judgment  of  his  own.  In  the  light  of  such 
a  comparison,  his  own  character  appeared  tolerably 
fair. 

A  amilar  thing  does  many  a  sinner  do,  now-a- 
days.  He  thinks  of  the  drunkard,  the  awfully 
profane  man,  the  notorious  liar,  the  thief,  the  slan- 
derer, the  sensualist,  the  extortioner,  the  defrauder, 
and  oppressor,  and  if  he  has  not  one,  or  many, 
or  all  of  the  unseemly  attributes  or  dark  spots  of 
character  which  these  have,  why,  he  thinks  quite 
well  of  himself,  and  almost  or  quite  wonders  how 
any  one  can  call  him  a  sinner.  He  imagines  he 
has  whereof  to  boast ;  and  not  before  man  merely. 
but  also,  as  did  the  Pharisee,  before  God.  An  in- 
spired apostle  alludes  to  this  method  as  one  which 


100  THOUGHTS    AND   COUNSELS 

was  taken  by  more  or  less  in  his  day,  by  which  to 
come  to  a  conclusion  as  to  what  themselves  were ; 
and  he  does  not  appear  to  think  at  all  well  of  it. 
"  We  dare  not" — mark  his  strong  language — "  we 
dare  not  make  ourselves  of  the  number,  or  compare 
ourselves  with  some  that  commend  themselves : 
but  they,  measuring  themselves  by  themselves,  and 
comparing  themselves  among  themselves  are  not 
wise."  (2  Cor.  x:  12.)  Avery  common  standard 
which  unconverted  persons  select  by  which  to 
judge  of  themselves,  is  that  assemblage  of  things 
which  go  to  make  up  a  good  reputation,  or  fair 
name  and  character  in  cultivated  society,  or 
amongst  the  respectable  of  this  world.  Forming 
a  judgment  of  themselves  by  such  a  standard,  they 
may  be  able  to  find  no  blemish  or  next  to  none  in 
their  character,  and  are  led  to  inquire  as  did  the 
young  ruler,  though  with  much  less  reason,  "What 
lack  I  yet?"  Should  the  person  who  reads  this 
chapter,  even  select  the  truly  pious  with  whom  to 
compare  himself,  and  be  himself  pious,  he  would 
have  occasion  to  cry  with  David,  "  Who  can  un- 
derstand his  errors  ?  Cleanse  thou  me  from  se- 
cret faults ;"  and  with  Paul,  "  O  wretched  man 
that  I  am !  who  shall  deliver  me  from  the  body  of 
this  death?" 

But  when  he  whose  eyes  run  over  these  lines, 
selects  merely  the  outwardly  moral,  who  are  unre- 
generate,  and  so  have  in  their  hearts  not  a  particle 


FOR    Tim    IMPENITENT.  101 

of  love  to  God,  and,  in  their  actions,  do  not  a  sin- 
gle thing  to  tl^e  glory  of  God,  with  whom  to  com- 
pare himself,  and  is  himself  in  a  state  of  impeni- 
tence, then  how  much  reason  has  he  "  low  in  the 
dust  to  fall,"  and  to  cry,  "  God  be  merciful  to  me 
a  sinner." 

3rd.  Another  cause  of  the  sinner's  great  igno- 
rance of  himself  is,  the  partial  or  limited  view  he 
has  of  his  duty — or,  which  is  the  same  thing  differ- 
ently expressed,  a  want  of  thorough  acquaintance 
with  the  extent,  strictness,  and  spirituality  of  the 
Divine  Law.  A  man  will  be  liable  to  consider 
himself  as  having  done  all  that  it  was  his  duty  to 
do,  if  he  only  looks  at  some  things  which  belong 
to  his  duty,  and  leaves  out  of  view  other  things. 
The  Pharisee  tells  us  that  he  fasted  twice  in  the 
week,  and  that  he  gave  tithes  of  all  that  he  pos- 
sessed. This  was  all  well  enough  so  far  as  it 
went.  The  law  of  Moses  required  him  to  fast  and 
to  pay  tithes.  But  the  Pharisee  spoke  of  these 
things  as  though  they  comprehended  the  whole  of 
his  duty,  whereas  they  constituted  but  a  very  small 
part  of  it.  It  is  not  an  impossible  thing  to  find 
men  now,  who,  because  they  do  something  to  pro- 
mole  good  morals,  and  give  something  to  benevo- 
lent institutions  and  religious  objects,  imagine  they 
do  all  that  duty  requires.  These  things  are  proper 
and  useful ;  but  it  will  not  do  to  substitute  so  small 
9* 


102         THOUGHTS  AND  COUNSELS 

a  part  of  duty  for  the  whole,  or  to  attempt  to  make 
perfection  out  of  imperfection. 

The  great  rule  of  duty  which  our  Divine  Law- 
giver and  Sovereign  has  given  us,  and  the  only 
proper  test  or  standard  by  which  to  try  ourselves, 
our  character,  our  actions,  is  the  moral  law  con- 
tained in  the  ten  commandments,  and  drawn  out  in 
detail  in  the  various  moral  precepts  of  the  sacred 
volume.  If  after  having  obtained  a  perfect  under- 
standing of  it,  we  will  try  and  judge  ourselves  by 
this  rule ;  if  we  will  bring  ourselves,  our  state,  our 
character,  our  thoughts,  desires,  affections,  passions, 
volitions,  words,  and  actions,  in  all  their  variety, 
and  examine  them  by  this  broad,  deep,  spiritual 
law,  this  perfect  standard,  which  has  come  to  us 
from  high  heaven,  we  may  then  learn  how  God 
views  us,  and  what  sort  of  opinion  we  ought  to 
have  of  ourselves. 

But  ah,  we  come  now  at  a  prominent  as  well  as 
painful  reason  why  so  many  sinners  are  so  igno- 
rant of  and  consequently  so  well  satisfied  with 
themselves — why  such  multitudes  of  mankind  are 
to  be  found  who  are,  in  heart,  proud,  vain,  self- 
complacent,  trusting  in  themselves  that  they  are 
righteous,  and  therefore  safe. 

Besides  the  extreme  ignorance  of  the  law  of 
God  which  prevails  amongst  the  unregenerate, 
and  their  great  unwillingness  to  make  it  a  subject 
of  thought  and  study,  some  other  things  aie  true. 


FOR    THE    IMPENITENT.  103 

Some  who  belong  to  the  class  of  the  impenitent, 
will  not  take  the  moral  law  at  all,  either  as  a  rule 
of  duty,  or  as  a  standard  by  which  to  try  them- 
selves, their  internal  exercises  and  their  actions. 
Some  are  unwilling  to  take  but  a  part — either  the 
first  table,  prescribing  those  duties  which  we  owe 
to  God,  and  leaving  out  those  duties  which  we  owe 
to  man ;  or  else,  taking  as  their  rule  the  second 
table,  comprehending  those  duties  which  are  owed 
to  men,  and  passing  by  those  which  are  owed  to 
God.  Some  are  averse  to  receiving  or  judging 
themselves  by  any  but  the  prohibitory  part  of  the 
decalogue,  or  that  which  forbids  certain  things  to 
be  done.  Such  of  course  overlook,  as  of  no  ac- 
count, their  want  of  a  compliance  with  the  positive 
commands  of  the  law :  in  other  words,  they  seem 
not  to  imagine  sins  of  omission  to  be  sins  at  all. 
Others  appear  to  have  embraced  the  idea  that  if 
they  do  what  is  directly  commanded,  they  may  in- 
dulge, at  least  in  a  measure,  in  what  God  has  in- 
terdicted. And  there  are  multitudes  to  be  found, 
who  seem  to  have  no  idea  of  disobedience  or  sin 
lying  in  anything  except  overt  action.  Such  of 
course  leave  out  of  view  or  make  no  account  of 
sinful  exercises  of  heart.  Some  in  judging  of 
themselves  and  their  actions,  overlook  or  disregard 
altogether  the  motives  by  which  they  are  influenced ; 
the  aims  and  intentions  by  which  they  are  gov- 
erned.    They  satisfy  themselves   with   the   mere 


104        THOUGHTS  AND  COUNSELS 

form  of  obedience  without  the  substance,  the  shell 
without  the  core.  The  young  ruler,  Saul  of  Tar- 
sus, before  his  conversion,  and  most  of  the  Scribes 
and  Pharisees,  overlooked  that  kind  of  disobe- 
dience and  wickedness  which  lay  in  sinful  exer- 
cises of  heart ;  and  disregarded  the  motive  or  in- 
tention with  which  things  should  be  done  in  order 
to  render  them  morally  right,  good,  or  acceptable 
to  God.  Outwardly  they  were  righteous,  but  in- 
wardly were  unsound,  rotten.  Besides  ;  the  Phar- 
isees were  very  deficient  in  another  respect. 
Whilst  they  were  very  punctilious  as  to  minor 
matters,  they  were  negligent  or  wanting  as  to  those 
things  that  were  vastly  more  important.  Whilst 
they  "  paid  tithes  of  mint,  and  annis,  and  cum- 
min," they  omitted  the  weightier  matters  of  the 
law,  judgment,  mercy,  and  faith:  "these,"  says 
Christ,  "  ought  ye  to  have  done,  and  not  to  leave 
the  other  undone." 

Thus  we  see,  dear  reader,  how  a  human  creature 
may  deceive  himself  by  not  taking  the  law,  the 
whole  law  of  God,  and  in  all  its  spirituality  and 
extent,  as  his  rule  of  duty,  and  standard  by  which 
to  try  himself,  his  character,  his  actions,  in  order  to 
ascertain  what  sort  of  a  creature  he  is,  or  what  state 
he  is  in. 

Of  the  common  morality  which  is  current  in 
the  world  it  may  be  said,  that  "  the  bed  is  shorter 
than  that  a  man  can  stretch  himself  on  it,  and  the 


FOR    THE    IMPENITENT.  105 

covering  narrower  than  that  he  can  wrap  himself 
in  it."  There  is  one  great,  prominent  deficiency 
in  it.  There  is  no  true  love  to  God  in  its  compo- 
sition. It  wants  this  great,  ascendant,  controlling 
principle ;  without  which  there  is  no  genuine  obe- 
dience rendered  to  any  law  of  heaven  ;  and  with- 
out which,  along  with  a  true  faith  in  Christ,  all 
else,  so  far  as  our  future  and  eternal  happiness  is 
concerned,  is  but  as  sounding  brass,  or  a  tinkling 
cymbal.  , 

Even  when  a  man,  by  comparing  his  inward  ex- 
ercises and  outward  acts  with  the  law  of  God,  ar- 
rives at  the  conclusion  that  he  has  failed,  and  fail- 
ed very  much,  as  to  the  keeping  of  that  law,, he 
may  still  continue  to  entertain  a  very  erroneous 
opinion  concerning  himself,  may  think  quite  too 
favourably  of  his  character  or  conduct,  by  not  duly 
estimating  the  great  sinfulness  and  demerit  there  is 
in  moral  evil ;  by  not  taking  into  consideration  the 
deofree  or  maornitude  of  the  evil  that  there  is  in 
sin.  He  may  not  see  sin  in  general,  nor  his  owa 
sins  in  particular,  to  be  "  exceeding  sinful."  He 
may  imagine  sin  to  be  a  trifling  evil,  a  matter 
hardly  worthy  of  account.  Such,  dear  reader,  is 
the  tremendous  turpitude  and  evil  of  sin,  that  I 
have  no  doubt  but  God  would  look  upon  a  creature 
as  a  great  sinner,  who  had  transgressed  his  holy, 
just  and  good  law  in  a  single  instance.  The  Lord 
was  willing  to  affix  the  penalty  of  death  everlast* 


106  THOUGHTS    AND   COUNSELS 

ing  to  one  transgression,  which  that  holy  and  right- 
eous Being  would  not  have  been  willing  to  do,  if 
a  single  sinful  act  had  not  been,  in  his  account, 
such  a  tremendous  evil  as  to  deserve  such  a  pun- 
ishment. 

But  have  you,  my  impenitent  friend,  been  guilty 
of  only  one  act  of  sin,  in  your  past  life?  Could  you 
reckon  up  the  number,  if  they  were  all  thrown  in 
a  heap  before  you  ?  Your  sins  are  innumerable. 
There  is  a  great  deal  of  ignorance  among  sinners 
concerning  this  point.  They  have  no  idea  how 
multitudinous  their  sins  are.  Take  any  command- 
ment of  God,  the  fourth  one  of  the  decalogue,  for 
instance  :  "  Remember  the  Sabbath-day,  to  keep  it 
holy."  Since  the  period  when  you  began  to  know 
right  from  wrong,  how  many  sabbaths  have  you 
lived  through  ?  Now,  every  moment  in  every  one 
of  those  sabbaths  which  was  not  kept  holy,  wit- 
nessed a  fresh  act  of  sin.  But,  if  you  are  an  un- 
converted sinner,  you  have  not  kept  one  of  those 
moments  holy.  Your  breaches  of  the  fourth  com- 
mandment then  are  as  numerous  as  all  the  mo- 
ments in  those  sabbaths.  In  every  moment  of 
them  all  you  have  failed  to  obey  God.  In  every 
one  of  those  moments  you  have  substantially  said  to 
God,  "I  will  not  remember  the  sabbath  day  to 
keep  it  holy." 

Unregenerate  sinners  render  obedience  to  no 
command  of  the  Lord.     Nothing  which  they  do  is 


FOR   THE    IMPENITENT.  107 

done  out  of  love  to  the  Lord,  and  where  there  is 
no  love  there  is  no  obedience,  in  God's  account. 
They  do  nothing  which  Jehovah  commands  be- 
cause he  commands  it.  Count  over  the  various  com- 
mands of  the  Lord,  contained  in  the  Bible,  which 
are  still  binding.  You  have  committed  afresh  act 
of  sin  every  moment  in  which  you  have  failed  to 
obey  each  of  those  precepts.  By  looking  over  the 
Scriptures  you  find  that  you  are  commanded  to 
love  the  Lord  with  all  your  heart ;  to  believe  in 
Jesus  Christ ;  to  repent  of  your  sins ;  to  deny 
yourself  all  ungodliness ;  to  put  off  the  old  man 
and  put  on  the  new.  As  many  moments  as  you 
have  lived,  since  you  knew  your  duty,  so  many 
times  have  you  violated  each  of  these  precepts.  If 
what  I  have  now  said  be  so,  are  not  the  hairs  of 
your  head  few  in  number  compared  with  your 
sins?  And  yet  for  any  one  of  these  sins  you  de- 
serve eternal  death.  Oh,  what  a  guilty,  hell-de- 
serving creature  you  are  !  Is  it  not  a  wonder  of 
wonders  that  God  has  borne  with  you  so  long  1 
— so  long  kept  back  from  you  his  fiery  wrath  ? 

Though  what  has  been  already  remarked  under 
this  head  might  be  considered  as  substantially 
comprising  it,  yet  it  may  not  be  useless  directly  to 
drop  the  observation  here,  that  a  poor  blinded  sin- 
ner may  be  very  much  in  the  dark  respecting  his 
character,  by  taking  a  too  limited  view  of  his 
responsibilities:  a  thing,  to  say  the  least,  which  is 


108  THOUGHTS    AND    COUNSELS 

very  frequently  done.  The  human  creature  is  re- 
sponsible for  his  time,  his  mental  faculties  and  cor- 
poreal powers,  his  acquirements,  his  property,  his 
example  and  influence,  and  his  privileges  or 
means  of  getting  and  of  doing  good.  He  is  ac- 
countable to  God  for  the  use  he  makes  of  these. 
They  may  be  used  for  God  or  against  him — may 
be  employed  in  a  right  or  a  wrong  manner.  Alas, 
what  an  untold  amount  of  sin  is  the  fallen,  unre- 
generate  creature  guilty  of,  by  an  abuse  or  misim- 
provement  of  the.se,  severally  ! 

I  will  proceed  to  assign,  briefly,  two  or  three  ad- 
ditional causes  or  reasons  why  a  sinner  is  so  ig- 
norant of  his  sinfulness;  or  why  he  has  so  many 
faults  which  are  secret,  sins  which  are  unknown, 
to  himself 

4th.  Hahit — what  is  the  eflect  of  habit  %  Why 
this  is  one  common  and  obvious  effect  of  it :  to 
render  us  almost  or  quite  unobservant  of  what  is 
done  under  its  influence.  A  thing  is  done  without 
much  thought  or  attention  that  is  done  from  habit. 
A  new  thing  is  done  through  an  effort  of  the  mind 
and  will.  Not  so  with  a  thing  that  is  habitual.  It 
is  done  almost,  as  it  were,  without  thought  or  vo- 
lition. Through  habit,  a  man  may  do  many  a 
thing  that  is  wrong,  and  yet  he  take  no  notice  of 
it ;  or  remember  not  the  next  moment  that  he  has 
done  it.  The  profane  swearer  utters  many  an 
oath,  pours  forth  from  his  lips  many  an  impreca- 


FOR    THE    IMPENITENT.  109 

tion  which  offends  God,  and  shocks  the  sensibil- 
ities of  the  pious,  that  he  himself  is,  at  the  time, 
hardly  conscious  of,  or  at  least  knows  not  the  next 
moment.  Besides  ;  men  are  not  generally  found 
inclined  to  examine  into  the  right  or  the  lorcng  of 
what  is  done  habitually.  One  of  the  effects  of 
habit  is  to  lull  or  stupify  the  conscience — to  cast 
her  into  a  sleep  more  or  less  deep.  The  morphine 
administered  by  habit  operates  so  powerfully  upon 
her,  that  many  a  fault  escapes  her  notice — she  de- 
tects it  not.  If  she  were  awake,  she  would  thun- 
der ;  she  would  smite  or  reprove  him  ;  she  would 
so  hold  up  the  criminal  thing  before  his  mind  ;  by 
scourging  would  so  turn  his  attention  to  it,  that  he 
should  both  see  and  remember  what  he  had  done, 
and  see  and  remember  it  as  a  fault. 

5th.  Custom^  likewise,  has  a  wonderful  effect  in 
blinding  one's  mind,  and  rendering  him  ignorant 
or  insensible  as  to  the  character  of  much  he  does. 
Many  look  to  no  better  a  source  than  custom,  the 
customs  of  society,  the  customs  which  prevail 
about  them,  in  the  making  up  of  their  opinion  as 
to  things  right  or  wrong.  To  such,  a  thing  ap- 
pears right  which  is  customary^  or  wrong  which  is 
not  customary.  There  appears  very  little  of  a  dis- 
position among  many  people  to  inquire  into  the 
right  or  the  wrong  of  custom.  That  which  they 
have  seen  prevailing  around  them  from  their  ear- 
liest years,  they  are  apt  to  take  for  granted  to  be 
10 


110  THOUGHTS    AND    COUNSELS 

right ;  and  are,  on  the  other  hand,  apt  to  take  for 
granted,  of  course,  that  that  which  interferes  with 
what  they  have  been  accustomed  to  seeing  prevail, 
and  which  looks  toward  a  breaking  up  of  the  cus- 
tom, or  a  putting  of  it  down,  is  all  wrong.  Hence 
to  some  extent,  at  least,  it  is,  that  reformers  so  often 
fare  so  poorly. 

6th.  Still  another  cause  or  reason  which  I  shall 
mention  is,  inordinate  self-love,  or  self-partiality. 
A  creature  may  be  so  fond  of  himself,  and  so  par- 
tial to  his  own  actions,  as  very  much  to  blind  him 
as  to  their  true  nature.  A  thing  done  by  another 
person  frequently  wears  quite  a  different  aspect 
from  what  the  same  thing  does  when  done  by 
one's  self  That,  for  example,  which  is  avarice  or 
covetousness  in  others,  is  only  prudence  in  one's 
self  That  which  appears  like  extravagance 
when  seen  in  others,  is  only  a  matter  of  decency 
when  beloved  self  is  the  actor.  Parsimony  in 
others,  is  with  one's  self  nothing  more  than  econ- 
omy oftentimes.  That  which  may  appear  like 
criminal  levity  in  others,  may,  when  indulged  in 
by  one's  self,  seem  nothing  more  or  less  than  in- 
nocent cheerfulness.  And  so  with  a  hundred  other 
things. 

7th.  The  last  thing  which  I  will  specify  is,  a 
want  of  remembrance.  A  man  is  at  present  igno- 
rant of  things  which  he  once  knew,  but  does  not 
now  remember.    A  large  number,  probably  a  very 


FOR    THE    IMPENITENT.  Ill 

large  majority,  of  the  exercises  or  acts  which  the 
siniTer's  conscience  told  him,  at  the  time  of  their 
birth,  were  sinful,  have  wholly  faded  from  his  me- 
mory. He  recollects  them  not.  Though  on  the 
day  of  judgment  and  in  eternity  they  will  not  be, 
yet  now  are  they,  to  him,  as  if  they  had  never 
been.  The  sinning  creature  remembers  but  com- 
paratively few  of  his  once  known  sins.  Yet  God 
has  not  forgotten  them  ;  and  he  will  not  suffer  the 
perpetrator's  memory  always  to  be  what  it  now  is. 
All  of  his  sins  will,  ere  long,  if  he  repents  not, 
stare  him  in  the  face,  yes,  and  will  each  brandish 
before  him  a  fearful  weapon  too,  or  add  fuel  to  the 
fire  into  which  he  will  be  cast. 

Through  the  combined  operation  of  the  several 
causes  now  specified,  sinners  commonly  know  next 
to  nothing  about  their  character — are  extremely  ig- 
norant as  to  what  they  truly  are.  You  have  heard, 
I  presume,  of  poor  deranged  persons  who  enter- 
tained the  idea  that  they  were  princes ;  or  the  pos- 
sessors of  vast  wealth.  Yet  such  opinion  was  per- 
haps no  more  absurd  than  that  which  prevails  very 
generally  among  unawakened  sinners,  respecting 
their  character  and  standing  before  God.  How 
important  is  it  that  they  should  be  undeceived — 
that  they  should  become  acquainted  with  them- 
selves. It  may  be  apprehended  of  the  less  gross 
and  abominable  sort  of  them,  especially,  tj;iat  they 
will  more  or  less  cherish  the  spirit  of  self-compla- 


112  THOUGHTS  AND  COUNSELS. 

cency;  will  pride  themselves  in  their  imagined 
goodness ;  will  swell  Avith  fond  conceit  of  tlieir 
moral  excellence,  until  in  some  way,  error  is  made 
to  give  place  to  truth,  in  this  matter. 

Impenitent  reader,  I  cannot  but  recommend  to 
you  to  take  into  consideration  those  causes  of  self- 
ignorance  which  have  been  specified  in  this  chap- 
ter ;  and  to  adopt  the  course  requisite  to  have  that 
ignorance  removed.  Let  me  exhort  you  to  seek^ 
at  the  proper  source,  for  the  awakening  in  youi 
soul  of  an  acute  moral  sensibility.  Endeavour 
also  to  form  a  thorough  acquaintance  with  the 
length,  breadth,  depth,  and  height  of  the  exactions 
of  the  holy  law  of  God,  and  the  whole  range  of 
your  responsibilities.  Seek  moreover  to  have  your 
moral  judgment  delivered  from  the  blinding  influ- 
ence of  habit,  and  custom,  and  self-partiality ;  and 
strive  to  have  called  up  to  your  recollection,  as 
much  as  possible,  the  sins  which  you  once  knew 
to  be  such,  but  have  forgotton.  You  may  thus 
find  course  for  being  deeply  troubled,  instead  of  ly- 
ing in  the  arms  of  ease,  or  reposing  on  the  couch  of 
slumber.  You  may  thus  find  cause  to  smite  on 
your  breast,  as  did  the  publican,  and  to  cry  with 
Bartimeus,  "  Jesus,  thou  son  of  David,  have  mercy 
on  me." 

O,  my  unconverted  friend,  you  have  been  very 
careless  j  very  much  at  ease ;  have  been  very  inap- 
prehensive  of  danger.     And  why  ?     Not  because 


FOR    THE    IMPENITENT.  113 

you  had  any  good  reason  to  think  your  state  safe, 
or  yourself  a  favourite  of  Heaven  ;  but  because  you 
were  so  ignorant  of  yourself;  so  unacquainted 
with  your  true  character ;  knew  so  little  about  the 
number  and  sinfulness  of  your  sins.  Alas,  what  a 
sinner  you  are  !  How  much  you  need  to  shake 
off  stupor ;  how  much  to  become  acquainted  with 
yourself,  your  sins,  your  state.  How  troubled 
should  you  be  ;  how  anxious  to  escape  the  just 
and  awful  punishment  which  is  your  due.  If 
there  is  a  possibility  of  finding  pardon  for  your 
deep-dyed  and  innumerable  offences,  seek  earnestly 
for  it,  until  you  have  evidence  that  it  is  granted. 
If  there  is  a  powerful  and  merciful  arm  that  is 
long  enough  to  reach  even  to  you,  pray  that  it 
may  without  delay  be  extended,  and  you  laid  hold 
of  and  kept  from  sinking  into  endless  despair  and 
torment.  Can  it  be  possible  that  you  will  still 
close  your  eyes,  and  refuse  to  search  out  your  ini- 
quities 1  How  much  better  to  become  acquainted 
with  your  sins  now,  and  see  to  getting  their  sting 
extracted,  than  to  form  an  acquaintance  with  them 
where  there  will  be  no  extracting  power  at  hand, 
and  where  each  of  the  innumerable  throng  will 
be  a  busy  scorpion  upon  you. 
10* 


114        THOUGHTS  AND  COUNSELS 


CHAPTER  VII, 

THE    ABOMINABLE    THING. 

Employtng  a  few  moments,  this  afternoon,  in 
the  perusal  of  a  chapter  in  the  Old  Testament,  my 
mind  was  struck  with  the  Lord's  prayer,  which  I 
there  met  with.  '  What !'  I  think  I  hear  you  say, 
'  the  Lord's  prayer  in  the  Old  Testam-ent  ?  I  thought 
it  was  in  the  New.'  You  are  thinking,  reader,  of 
a  prayer  which  usually  goes  under  that  name — a 
prayer  which  the  Lord  taught  his  disciples.  That 
is  a  prayer  designed  to  he  offered  by  the  creature  to 
God.  But  the  prayer  I  met  with  is  offered  by  the 
Lord  to  the  creature.  'What!'  you  exclaim  again. 
*  God  pray,  and  pray  to  the  creature  ?'  So  it  seems. 
And  what  is  the  prayer  V  It  is  this :  "  Oh,  do  not 
this  abominable  thing  that  I  hate."  I  was  moved, 
as  you  may  well  conceive  I  had  reason  to  be,  at  the 
thought  of  the  Creator  offering  supplication  to  the 
creature ! — of  the  Infinite  God  coming  and  kneel- 
ing down,  as  it  were,  before  a  poor  worm  of  the 
dust,  and  presenting  such  an  humble  and  warm 
petition !  Should  you  hear  an  earthly  father  using 
such  language  of  tenderness  and  earnest  entreaty  to 


FOR    THE    IMPENITENT.  115 

a  disobedient  and  erring  son — should  you  hear  a 
parent  beseeching  his  child  to  desist  from  an  act  or 
course  which  was  highly  painful  and  displeasing 
to  him — would  you  not  be  affected  ?  Whilst  the 
pathetic  tones  of  the  parent's  voice  were  falling  on 
your  ear,  would  you  not  be  apt  to  be  moved  even  to 
tears  ? 

You  might  well  wonder,  then,  if  I  could  hear 
the  Almighty  Father,  him  who  gave  existence  to 
angels  and  men,  addressing  a  portion  of  his  crea- 
tures, yourself  among  the  number,  and  saying  to 
them,  "  Oh,  do  not  this  abominable  thing  that  I 
hate !"  and  yet  remain  unmoved.  To  see  the  great 
God  placing  himself  before  men  in  the  attitude  of  s. 
supplicant,  and  to  hear  him  beseeching  them  to  do 
one  thing,  or  not  to  do  another,  ought  certainly  to 
be  deeply  affecting  to  us ;  ought  to  cause  our  bosom 
to  heave  with  emotion,  and  our  cheek  to  be  suffused 
with  tears. 

In  words  such  as  you  find  in  that  petition,  Jeho- 
vah frequently  addressed  the  Jews,  before  he  sent 
the  king  of  Babylon  against  them.  Prior  to  his 
destroying  Jerusalem,  depopulating  their  land,  and 
causing  the  inhabitants,  for  the  most  part,  to  be 
carried  into  captivity  beyond  the  Euphrates,  we  are 
told  that  he  "  sent  unto  them  all  his  servants  the 
prophets,  rising  early  and  sending  them,"  and 
through  their  instrumentality,  he  besought  that 
untractable,    disobedient,   and    covenant-breaking 


116  THOUGHTS   AND    COUNSELS 

people,  to  desist  from  idolatry,  and  other  grievous 
sins  into  which  they  had  fallen.  It  is  the  sin  of 
idolatry,  I  suppose,  that  is  more  particularly  alluded 
to  in  that  petition  ;  yet  what  is  there  said  is  true  of 
every  species  or  form  of  iniquity.  Of  si7i  in  general 
it  may  be  said,  that  it  is  a  very  hateful,  abominable 
thing  in  God's  sight. 

If  to  him  whose  eyes  are  now  running  over  these 
lines,  sin  were  likewise  an  abominable  thing— if 
you,  reader,  had  a  lively  and  deep  impression  of  its 
evil  and  detestable  nature,  greatly  hated  it,  and  had 
a  head  that  was  waters,  and  eyes  which  were 
fountains  of  tears  because  you  had  meddled  with  it, 
you  might  then  pass  at  once  to  the  next  chapter,  or 
even  close  the  book.  But  I  have  had  occasion  to 
know  how  an  impenitent  sinner  thinks  and  feels 
respecting  sin,  or  rather  how  barren  his  mind  is 
of  thought  respecting  its  nature,  and  how  his 
heart,  instead  of  holding  it  in  detestation,  loves  the 
execrable,  accursed  thing.  I  am  sorry  to  be  obliged 
to  say  that  sin  is  with  you  a  light  offence,  a  trivial 
evil.  It  is  so  with  every  one  in  a  state  of  impeni- 
tence. And  I  cannot  expect  your  state,  and  it  is  an 
awful  one,  to  be  ever  any  better  than  it  now  is,  unless 
sin  becomes  to  yourself  the  sort  of  thing  which  is 
intimated  at  the  head  of  this  chapter.  I  wish,  there- 
fore, to  make  some  attempt  to  convince  you  that  sin 
is  so  great  and  detestable  an  evil,  that  they  must  be 
fools  who  make  light  of  it,  and  mad  who  do  not 


FOR    THE    IMPENITENT.  117 

hate  and  turn  from  it.  The  Lord  has  a  right  view 
of,  and  right  feelings  towards  every  thing.  If  sin 
is  hateful  to  God,  and  not  merely  this,  but  "  the 
abominable  thing  ivhich  he  hates^^  language  import- 
ing that  there  is  nothing  else  in  the  universe  which 
he  does  hate,  and  that  it  he  hates  intensely,  then 
you  need  to  know  it,  and  your  heart  to  feel  it. 

That  sin  is  what  this  language  imports,  we  pro- 
ceed to  show.  I.  We  remark,  in  the  first  place, 
that  this  is  inferrible  from  the  holiness  of  God.  To 
many  of  the  gods  of  the  heathen,  not  excepting 
Jupiter  himself,  are  attributed  the  most  low  and 
base  vices.  They  are  represented  sometimes  as 
yielding  to  excessive  anger,  and  engaged  in  despe- 
rate quarrels  ;  sometimes  as  burning  with  lust ; 
sometimes  as  corroded  by  envy  or  jealousy,  and 
laying  plans  to  defeat  each  other's  purposes ;  and 
even  the  best  of  them  are  exhibited  with  failings 
which  may  well  lead  us  to  wonder  that  they  should 
have  ever  been  worshipped,  or  even  tolerated. 
Wherever  idolatry  has  prevailed,  the  objects  of 
worship  have  always  been,  in  a  greater  or  less 
degree,  sensual  or  sanguinary ;  and  the  rites  with 
which  they  have  been  worshipped,  have  been 
adapted  to  their  character  ;  rites  which  have  caused 
the  altars  to  smoke  with  human  blood,  or  which 
have  caused  purity,  even  decency,  to  retire  and 
weep. 

But  our  God  is  no  such  one.     He  is  a  Beinof  of 


118  THOUGHTS    AND    COUNSELS 

infinite  purity.  Holiness  is  an  essential  attribute 
of  his  nature,  and  is  dwelt  much  upon  in  our  sacred 
Book.  "  Thou  art  holy,  O  thou  that  inhabitest  the 
praises  of  Israel.  Worship  at  his  footstool,  for  he 
is  holy.  These  things  saith  he  that  is  holy.  God 
that  is  holy  shall  be  sanctified  in  righteousness. 
Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy 
name  !  for  thou  only  art  holy?"  God  is  said  to  be 
^^ glorious  in  holiness." 

Now  God  is  highly  pleased  with  this  feature  of 
his  character.  He  regards  his  own  holiness  with 
infinite  complacence.  But  sin  is  the  direct  opposite 
of  holiness.  It  must  then  be  the  object  of  his  ab- 
horrence. And  this  sentiment  is  expressed  too  in 
scripture,  and  not  only  directly,  but  in  very  strong 
language.  "  Thou  art  of  purer  eyes  than  to  behold 
evil,  and  canst  not  look  on  iniquity."  (Hab.  i.  13.) 
Between  his  nature  and  sin  there  is  an  infinite  re- 
pugnance. "  Canst  not  look  on  iniquity."  It  is 
not  here  said,  he  will  not,  but  cannot.  It  is  not 
said  he  cannot  look  on  iniquity  without  loathing  it, 
or  having  his  heart  rise  against  it,  but  cannot  look 
on  it  at  all,  so  exceedingly  hateful,  offensive,  is  it 
to  him. 

Let  a  human  creature  become  but  imperfectly 
holy,  and  that  creature  greatly  hates  sin.  So 
soon  as  the  soul  is  regenerated,  it  becomes  inimi- 
cal to  sin ;  and  as  the  work  of  sanctification  pro- 
gresses, and  in  the  same  proportion,  is  there  an 


FOR    THE    IMPENITENT.  119 

increase  in  his  detestation  of  iniquity.  What  a 
hatred,  then,  must  be  borne  to  sin,  by  not  only  a 
perfectly  but  an  infinitely  holy  Being. 

2.  From  the  effect  which  sin  has  had  on  the 
feelings  and  conduct  of  man  in  relation  to  God,  an 
argument  is  derivable,  that  it  is  a  very  abominable 
thing  in  his  sight.  What  has  sin  done  with  man's 
affections?  Turned  them  away  from  God.  He  com- 
mands mankind  to  love  him  supremely,  with  all  the 
heart.  But  where  sm  has  possession,  God  is  not  loved 
in  the  least  measure.  But  this  is  not  all.  Sin  has 
had  the  effect  of  causing  man  to  hate  God.  It  has 
caused  you  to  hate  him,  reader.  Fallen  angels 
and  fallen  men  hate  God.  This  is  not  a  matter  of 
mere  conjecture.  Actions  have  a  tongue,  and  these 
testify  that  this  is  true.  God  knows  it  is  so,  and 
has  let  us  know  that  he  knows  it.  Now,  inasmuch 
as  Jehovah  knows  himself  to  be  infinitely  wojthy 
of  their  love,  and  has  commanded  them  to  love  him, 
thus  giving  expression  to  his  desire  on  the  subject, 
that  cannot  but  be  exceedingly  hateful,  abominable 
to  him,  that  has  stolen  love  from  their  hearts,  and 
put  enmity  in  its  room. 

He  has  expressed  it  as  his  wish  that  men  should 
spend  their  life  and  employ  their  powers,  mental 
and  corporeal,  in  his  service,  to  his  glory.  But  sin 
does  not  let  them  do  this.  Unregenerate  men, 
instead  of  seeking  to  please  God  in  every  thing, 
seek  to  please  him  in  nothing.     Instead  of  doing 


120  THOUGHTS   AND    COUNSELS 

every  thing  to  his  glory,  they  do  naught  to  his 
glory.  What  a  robber  is  sin !  It  robs  God  not 
alone  of  the  love,  but  of  the  entire  service  of  your- 
self,  and  of  every  other  sinner.  Another  master  is 
served  by  them,  and  a  very  different  one  from  the 
Lord  Almighty.  The  greater  part  ^f  mankind  are 
doing  just  the  contrary  of  what  God  would  have 
them  do.  See  what  a  subtraction  sin  makes  from 
the  amount  of  glory  and  service  due  unto  God. 
And  can  you  imagine  that  the  Deity  can  witness 
such  a  subtraction  without  being  much  displeased 
with  the  subtracter?  behold  himself  thus  robbed,  and 
not  detest  the  robber  1  Can  sin  take  so  much  of  what 
of  right  belongs  to  the  Lord,  and  give  it  to  Satan, 
his  great  adversary,  and  yet  not  be  exceedingly 
abominable  ?  There  is  no  other  robber  in  the  uni- 
verse but  sin  ;  and  it  is  bold,  audacious  enough  to 
rob.the  Sovereign  of  the  universe.  And  then  to  rob 
him  of  so  much  too !  Where  are  words  to  express 
its  execrableness? 

The  Lord,  moreover,  has  expressed  it  as  his  desire 
and  will  that  mankind  should  love  one  another ; 
should  regard  themselves  as  children  of  one  Father, 
and  be  bound  together  in  the  bonds  of  amity  and 
brotherhood  ; — that  they  should  respect  and  promote 
the  interest  of  each  other,  instead  of  looking  every 
man  exclusively  on  his  own  things,  or  being  swayed 
by  supreme  selfishness.  But  mankind  do  not  feel 
nor  act  after  this  manner  toward  one  another — nor 


FOR    THE    IMPENITENT.  121 

is  God  a  stranger  to  the  fact.  He  sees  that  the 
human  species  are  not,  for  the  most  part,  very  friendly 
to  each  other,  and  get  along  not  very  smoothly  to- 
gether. He  sees  them  oft  caring  each  for  himself 
exclusively.  He  looks  into  their  inner  man,  and 
beholds  envy,  malice,  ambition,  and  other  evil  and 
pernicious  passions  rankling  there,  and  observes 
them  not  unfrequently  belching  out  their  desolating 
lava,  and  sometimes  spreading  it  far  and  wide, 
causing  mischief  and  havoc  which  years  cannot 
repair.  He  knows  what  is  the  originating  cause  or 
prime  author  of  all  this  evil.  He  lays  the  charge 
at  sin's  door.  And  does  he  regard  sin,  then,  with 
as  much  indifference  as  you  do?  Ah,  "  the  abomi- 
nable thing,"  how  he  abhors  it! 

3.  That  sin  is  exceedingly  detestable  and  abhor- 
rent to  God,  may  be  argued  from  certain  memorable 
events  recorded  in  sacred  history  ;  events  partaking 
of  the  character  of  Divine  judgments. 

Of  events  of  this  sort  I  will  refer  you,  first,  to 
one  which  occurred  to  a  portion  of  a  higher  race. 
The  infinite  Creator  had  brought  into  existence  a 
highly  intellectual,  exalted,  and  numerous  species 
of  creatures,  all  spirit,  to  whom  he  had  granted  the 
high  privilege  of  residing  from  the  beginning  in  the 
best,  most  magnificent,  and  glorious  wodd  that  eyes 
ever  saw.  In  the  immediate  presence  of  the  God 
of  glory  they  were  located,  and  were  permitted  to 
see,  hear,  and  feel,  what  caused  their  hearts  to  burn 
11 


122  THOUGHTS    AND    COUNSELS 

with  rapture  uninterruptedly.  But  ere  long,  their 
ranks  are  broken.  Look  over  the  sunny  hills  and 
through  the  enchanting  vales  of  their  native  coun- 
try, and  only  a  part  of  the  race  are  to  be  found. 
Where  are  the  rest?  Search  every  spot  in  the 
wide  domains  of  the  world  celestial — no  trace  of 
them  is  discoverable.  We  inquire  and  learn  that 
they  have  been  banished — that  the  omnipotent  Je- 
hovah, lifting  his  strong  arm.  and  seizing  his  thun- 
derbolts, drove  them  out  of  heaven,  that  world  of 
unutterable  glory,  purity,  bliss — that  he  drove  them 
far,  far  from  his  presence,  and  made  them  exceed- 
ingly miserable.  And  they  have  been  exceedingly 
miserable  ever  since.  For  the  space  of  six  thou- 
sand years  past,  I  cannot  express  to  you  what  un- 
happy wretches  they  have  been  ;  and  they  have  by 
no  means  come  to  an  end  of  their  unhappiness. 

Now  why  did  Jehovah  thus  treat  them?  They 
were  his  own  creatures,  and  he  once  loved  them  very 
dearly.  Ah,  they /cZZ  into  sin ;  that  was  the  cause. 
But  for  this,  they  would  not  only  be  now  in  heaven  ^ 
but  would  have  been  there  all  the  long  period  that 
they  have  been  suffering  banishment ;  and  as  happy 
the  while,  and  still,  as  any  of  the  seraphs  that  are 
there.  Behold  what  sin  can  cause  God  to  do.  He 
is  infinitely  good;  and  he  infinitely  delights  in 
making  his  creatures  happy.  Yet  see  how  he 
treated  those  angelic  spirits  that  sinned,  and  because 


FOR    THE    IMPENITENT.  123 

tney  sinned.  The  inference  is  unavoidable,  that 
sin  must  be  to  him  exceedingly  abominable. 

Again.  The  Lord  brought  into  being  a  human 
pair.  These  he  placed,  not  indeed  in  heaven,  but 
in  Eden,  a  charming  spot,  the  most  so  in  the  uni- 
verse, next  to  heaven  ;  and  furnished  them  with  all 
they  could  rationally  desire.  Besides  what  the 
garden  itself  afforded  them,  their  infinite  Maker 
himself  visited  them,  and  held  communion  with 
them  as  friend  with  friend.  A  little  while  after, 
look,  and  they  are  not  there.  Upon  inquiry  you 
learn  that  they  have  been  expelled  ;  forcibly  driven 
out  from  Eden's  bowers  and  precincts,  into  a  wide, 
waste  wilderness,  every  spot^of  which,  wherever 
their  foot  treads  or  eye  rests,  lying  under  the  scorch- 
ing, withering  curse  of  Almighty  God,  and  on  their 
account.  Why  this?  Infinitely  benevolent  is 
God,  and  these  were  the  creatures  of  his  own  form- 
ing. The  answer  is  short ;  they  had  to  do  with 
sin.  They  meddled  with  the  abominable  thing 
which  the  Lord  hates.  Had  they  kept  clear  of  it, 
they  would  have  known  no  expulsion,  their  heart 
no  pang,  their  eyes  no  tears.  God  would  have 
continued  to  commune  with  them  as  at  the  first ; 
there  would  have  been  no  interruption  or  end  to 
their  joys. 

Again :  About  sixteen  and  a  half  centuries  after 
the  creation,  an  amazing  event  took  place.  Verily 
it  seemed  as  though  the  end  of  all  things  was  at 


124  THOUGHTS    AND    COUNSELS 

hand.  For  the  space  of  forty  days  and  nights, 
without  cessation,  the  skies  poured  down  water,  and 
the  liquid  stores  in  earth's  bowels  took  their  station 
on  its  surface,  and  among  human  creatures,  oh, 
what  a  work  commericed  of  giving  up  the  ghost. 
It  seemed  as  though  the  whole  human  race  would 
become  extinct.  And  indeed  well  nigh  this  occur- 
red. After  the  waters  of  the  deluge  subsided,  how 
many  souls  were  found  to  repeople  the  globe?  Just 
eight.  All  the  others  had  perished  from  off  the 
face  of  the  earth.  And  why  perished  they  ?  Why 
this  submerging  of  the  world,  this  depopulation 
of  the  earth?  Reader,  you  know.  Though  these 
multitudes  were  th^  creatures  of  God,  they  were 
stricken  down,  overwhelmed  as  in  a  moment,  be- 
cause they  had  so  much  to  do  with  sin,  "  the  abomi- 
nable thing"  which  the  Lord  thus  shows  to  us  that 
he  hates. 

About  two  hundred  and  fifty  years  after  this, 
Abraham-got  up  one  morning,  and  looked  toward 
the  vale  of  Siddim,  "and  lo!  the  smoke  of  the 
country  went  up  as  the  smoke  of  a  furnace."  In 
that  vale,  Sodom  and  Gomorrah,  Admah  and  Ze- 
boim  were  situated.  Those  cities  were  in  flames. 
As  great  as  was  their  population,  just  four  persons 
escaped.  The  conflagration,  the  flood  of  fire  de- 
stroyed all  the  rest.  And  why  this  calamity?  Is 
it  all  a  mystery?  Is  the  cause  entirely  unknown? 
Ah,  the  Bible  informs  us  that  it  was  because  of  sin, 


FOR    THE    IMPENITENT.  125 

that  they  were  destroyed.  Sin  furnished  the  fuel, 
and  lighted  the  fires.  Had  it  not  been  for  it,  the 
Dead  Sea  would  have  had  no  place  on  the  earth. 
Those  were  creatures  which  God's  fingers  had 
formed,  yet  see  how  his  fiery  wrath  consumes  them. 
In  his  sight  what  an  abominable  thing  must  sin  be. 
The  children  of  Israel  were  not  few  in  number 
when  they  left  the  house  of  bondage.  Yet  how  few 
of  them  entered  the  land  of  promise.  Of  that  gene- 
ration which  was  delivered  from  the  hand  of  their 
oppressors,  what  multitudes  fell  in  the  wilderness — 
never  were  permitted  to  see  the  goodly  Canaan. 
Their  sin  provoked  the  Holy  One  of  Israel,  and  he 
slew  them.  At  one  time  he  sent  fiery  serpents 
which  bit  them,  and  they  died  ;  at  another,  he 
caused  the  earth  to  open  her  mouth,  and  swallow 
them  up.  From  their  subsequent  history,  whilst 
the  land  of  Canaan  was  their  abode,  what  evidence 
is  to  be  gathered  that  Jehovah  is  a  sin-hating  God. 
How  oft  were  they  scourged  for  their  rebellion 
and  iniquities ;  how  frequently  delivered  into  the 
hands  of  their  enemies.  What  became  of  the  ten 
tribes?  As  to  the  other  two,  where  spent  they 
seventy  years?  What  did  the  king  of  Babylon 
first,  and  afterward  the  Romans  do  to  Jerusalem ; 
to  their  temple  and  altars ;  and  to  their  land  ?  And 
where  have  the  Jews  been,  and  how  dealt  with,  for 
eighteen  centuries  past  ?  Yet  these  were  once  God's 
favourite,  covenant  people. 
11* 


126         THOUGHTS  AND  COUNSELS 

And  where  are  the  seven  nations  which  inhabited 
Canaan,  before  Joshua  entered  that  land?  And 
where  are  Nineveh,  and  Babylon, and  Tyre?  Who 
overthrew  them,  and  why  were  they  overthrown  ? 
Sacred  history  does  not  leave  us  to  conjecture. 

4.  Why  are  mankind,  individually,  and  as  a  race, 
so  much  the  subjects  of  sorrow  and  trouble?  Why 
do  so  many  sighs  escape  them  ?  Why  are  seen  so 
many  tears  on  their  faces?  Why  do  anxiety  and 
care  so  much,  corrode?  Why  so  many  sightless 
eyeballs,  deaf  ears,  maimed  limbs,  mute  tongues? 
Why  so  many  agues  to  chill,  and  fevers  to  burn  ? 
Oh,  who  can  tell  or  conceive  how  much  human 
wretchedness  and  misery  are  now  on  the  earth! 
Does  God  reign  here  ?  What  meaneth  this  heat, 
then,  of  his  great  anger?  Why  did  Adam  die? 
Why  the  antediluvians?  Why  the  hundred  and 
forty  generations  of  human  beings  since?  They 
are  gone.  Look  over  the  face  of  the  earth,  and  you 
can  find  scarcely  a  creature  who  has  been  on  it  so 
much  as  a  century ;  nearly  the  whole  of  its  inhab- 
itants much  less.  Why  has  this  earth  been  con- 
verted into  one  vast  grave-yard?  Had  sin  not  been 
nere,  would  death  have  been  ?  The  Lord  turneth 
man  to  destruction,  and  saith,  "  Return,  ye  chil- 
dren of  men  ;"  but  this  he  would  not  do,  if  men  had 
not  meddled  with  what  he  greatly  abhors.  "  In 
every  death  you  see  a  criminal  executed  according 
to  the  sentence  of  the  law."     But  there  would  be 


FOR    THE    IMPENITENT.  127 

no  such  sentence,  no  such  penahy,  were  not  sin  that 
abominable  thing  which  God  hates. 

But,  reader,  beyond  this  world,  there  are  ills  and 
sufferings,  compared  with  which,  both  as  to  inten- 
sity and  duration,  those  of  earth  are  as  nothing. 
Somewhere  within  the  compass  of  measureless 
space,  there  is  a  place  of  torment  to  which  the 
scriptures  give  the  name  of  hell.  I  cannot  describe, 
no,  nor  have  any  adequate  idea  concerning  the 
misery  which  those  endure,  each  moment,  that  are 
there.  There  is  a  tormenting  worm  which  never 
dies ;  there  are  fires  which  are  never  extinguished ; 
sighs  and  groans  there  which  never  cease.  There 
already  are  multitudes  of  creatures  '-who  would 
but  can't  expire."  You  have  read  the  descriptions 
which  the  Bible  contains  of  that  world  of  wo,  de- 
spair, agony.  And  have  you  not  sometimes  en- 
deavoured to  conceive  of  the  poverty,  wretchedness, 
torment,  of  those  outcasts  from  happiness  and  hope  ? 
Have  you  not  let  your  mind,  now  and  then,  dwell 
on  the  subject  for  a  considerable  time?  Alas!  I 
fear  you  have  not.  It  is  not  a  matter,  probably, 
that  you  like  to  think  about.  But  I  would  like  to 
have  you  frequently  read  over  and  meditate  on  those 
descriptions  which  the  Lord  has  given,  in  the  scrip- 
tures, of  the  world  of  woe,  and  what  privations  and 
miseries  those  souls  are  experiencing  which  have 
been  driven  thither ;  and  I  desire  that  you  would, 
in  connection  with  your  meditations  on  the  extremi- 


128  THOUGHTS    AND    COUNSELS 

ly  of  their  distress  and  pain,  try  to  think  on  the 
import  of  that  word,  eternity.  I  know  that  the 
misery  of  the  wicked  in  hell,  both  as  to  degree  and 
duration,  stretches  far  beyond  the  reach  of  the 
human  mind.  It  can  be  measured  by  nothing 
short  of  an  infinite  line. 

And  why  all  that  anguish  ?  Why  was  that  place 
of  torment  ever  prepared?  that  prison  built?  that 
pit  dug?  those  fires  kindled?  Are  creatures  of 
God  sent  there  forever  to  dwell ?  Why?  That 
one  wordj  sin^  tells  the  whole  cause.  And  how 
much  sin  must  a  creature  heap  up,  in  order  to  secure 
hell  torments?  Must  it  rise  mountain  high?  Read- 
er, how  many  infractions  of  a  law  of  the  land  does 
it  take  to  forfeit  liberty  or  life?  How  many  times 
did  our  first  parents  have  to  sin  before  they  brought 
upon  themselves  expulsion  and  the  curse  ?  And 
how  much  was  included  in  that  curse  ?  Ah,  reader, 
can  you  not  here  find  proof  that  sin  is  "  exceeding 
sinful?"  that  God  sees  in  it  much  demerit?  that  he 
regards  it  with  intense,  inconceivable  abhorrence  ? 

This  earth  has  been  "  in  pain  as  a  woman  that 
travaileth  ;"  has  been  sighing,  weeping,  groaning^ 
trembling  in  every  joint,  shaking  in  every  limb, 
and  had  a  severe  heartache,  for  the  space  of  sixty 
centuries;  and  her  agonies  are  not  yet  ended. 
And  there  is  another  world  which  has  witnessed 
deeper  sighs,  and  heavier  groans,  and  bloodier  tears; 
and  wailings  which  cannot  be  uttered,  for  as  long 


FOR    THE    IMPENITENT.  129 

a  period ;  and  those  sighs  will  always  sigh,  and 
tears  will  ever  weep  and  fall,  and  groans  will  end 
not.  And  who  is  the  mother  that  bears  all  this 
progeny  of  both  worlds  ?  Sin.  And  can  she  bring 
forth  a  progeny  so  exceedingly  troublesome  to  God's 
own  creatures  of  each  world,  and  yet  she  who  gives 
birth  to  them  escape  his  utmost  detestation  ? 

5.  Why  came  the  only  begotten  Son  of  God  to 
this  earth,  and  wherefore  formed  he  such  an  ac- 
quaintance with  grief?  Gethsemane  and  Calvary 
are  spots  which  have  witnessed  extraordinary  scenes. 
What  a  sacrifice  was  offered  !  Those  bitter  pains 
were  endured  for  whom?  for  what?  Was  it  sm 
that  nailed  God's  Beloved  to  the  accursed  tree? 
that  pierced  his  side,  broke  his  heart,  killed  him? 
What!  can  the  eternal  Father  see  sin  thus  treating 
his  infinitely  dear  Son,  and  yet  not  infinitely  hate 
her  ?  Impossible.  Or,  when  the  holy  and  just  God 
saw  sin  resting  by  imputation  on  Jesus  Christ,  could 
he  not  keep  from  smiting,  piercing  to  the  heart, 
causing  infinite  suffering  to,  that  "  man  who  was 
his  Fellow,"  because  he  beheld  it  resting  there  ?  O 
who  can  go  and  take  a  view  of  the  cross,  and  of 
Calvary's  crimsoned  summit,  and  come  away  with- 
out the  conviction  that  sin  is  "  the  abominable 
thing,"  the  thing  hated  infinitely  by  the  Lord  ? 

It  may  be  remarked  that  if  God  hates  sin  thus, 
when  found  only  imputatively  on  his  Son,  then  may 
we  expect  to  find  him  bearing  an  exceeding  detes- 


130  THOUGHTS    AND    COUNSELS 

tation  toward  it,  wherever  it  exists  actually.  ''  If 
such  things  be  done  in  a  green  tree,  what  shall  be 
done  in  the  dry  V  Then  if  men  or  angels'  nature 
or  conduct  be  stained  by  it,  it  can  be  no  otherwise 
to  him  than  an  object  of  intensest  abhorrence.  We 
dropped  the  remark  near  the  beginning  of  this 
chapter,  that  the  language  "  the  abominable  thing 
that  God  hates,"  appears  to  imply  or  import  that 
there  is  nothing  else  in  the  universe  which  he  does 
hate.  Let  me  guard  this  assertion  from  miscon- 
struction. Sin  never  exists,  cannot,  in  an  abstract 
form.  Wherever  it  is  found,  it  inheres  or  stands 
connected  with  a  moral  agent.  Now,  nothing  is 
hated  by  the  Lord  which  has  no  sin  connected  with 
it ;  and  nothing  is  hated  by  him  but  because  of  the 
sin  connected  with  it.  God  is  not  displeased  with 
the  nature  of  man  as  man,  but  with  the  nature  of 
man  as  sinful.  It  is  said  by  the  inspired  Psalmist, 
that  the  Lord  "  hates. all  workers  of  iniquity."  But 
it  is  only  as  "  workers  of  iniquity,"  that  he  hates 
them.  Let  iniquity  cease  to  be  any  part  of  their 
work,  and  his  hatred  to  them  will  cease.  We  re- 
mark, in  addition,  that  there  is  nothing  in  sin  which 
the  Lord  does  not  hate.  It  is  an  unmixed,  unmiti- 
gated evil.  There  is  nothing  at  all  in  it  that  can 
abate  God's  detestation  ;  not  the  least  grain  of  good- 
ness to  incline  him  to  look  favourably  on  any  part 
of  it ;  nor  is  there  any  thing  merely  negative  in  it 
to  mitigate  his  abhorrence. 


FOR   THE    IMPENITENT.  131 

II  may  be  inferred  from  God's  intense  hatred  to 
sin.  that  he  is  not  the  author  of  it.  He  would  in 
no  way  exercise  his  power  or  agency  in  bringing 
into  existence  a  thing  which  is  so  much  the  object 
of  his  detestation!  It  is  highly  unreasonable  to 
suppose  such  a  thing.  Nor  is  sin  ever  the  object  of 
God's  command,  but  ever  of  his  prohibition.  He 
never  inspires  or  excites  to  evil.  "  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man.'" 
Let  no  one  therefore  charge  his  sins  on  God,  as 
though  he  was  in  any  way  the  author  or  allower 
of  them.  If  a  man  has  a  sinful  nature,  sinful  dis- 
positions, feelings,  passions,  the  Lord  gave  them  not 
to  him.     "  God  made  man  upright." 

As  sin  ever  has  been,  so  it  ever  will  be,  an  ex- 
ceedingly hateful,  abominable  thing  in  Jehovah's 
siffht.  It  will  never  become  diminished  in  hate- 
fulness  to  him.  Familiarity  with  the  sight  of  it 
may  alter  its  appearance  to  man,  but  will  never 
render  it  any  the  less  base  or  odious  in  God's  view. 
The  period  will  never  come  when  the  Lord  will 
let  any  of  the  prisoners  out  of  the  nether  pit,  because 
he  has  ceased  to  hate  sin ;  nor  when  he  will  ever 
lighten  their  torment,  because  of  his  regarding  it 
with  less  abhorrence.  None  of  the  tenants  of  the 
dark  prison  ought  to  indulge  any  hope  of  escape  or 
deliverance,  nor  of  a  mitigation  of  their  wretched- 
ness, on  that  ground ;  nor  do  or  will  they. 

Having  thus  considered  what  opinion  God  has 


132        THOUGHTS  AND  COUNSELS 

of  sin,  and  how  he  feels  toward  it,  I  would  now  ask 
the  reader  how  he  views  and  stands  affected  toward 
sin.  Do  you  view  it,  my  friend,  as  a  great  and 
abominable  evil,  and  feel  intense  hatred  to  it?  I  do 
not  inquire  whether  you  have  all  that  intenseness 
of  abhorrence  of  it  that  Jehovah  has.  None  but 
such  a  mind  as  is  infinite,  probably,  is  capable  of 
understanding  how  great  an  evil  sin  is,  or  of  feeling 
all  that  detestation  toward  it,  which  it  is  just  or  right 
to  feel.  But  in  proportion  to  your  ability,  do  you 
view  it,  and  feel  in  a  like  manner  toward  it  as  the 
Lord  does?  It  must  be  acknowledged  that  God 
views  it  and  feels  toward  it  justly.  He  has  no  weak 
and  unrighteous  prejudice  against  it.  If  he  thinks 
it  a  great  evil,  and  regards  it  with  intense  abhor- 
rence, then  it  deserves  to  be  so  thought  of  or  re- 
garded. Now,  are  you  and  the  rest  of  mankind  on 
right  ground  in  your  opinions  and  feelings  in  relation 
to  this  matter?  Are  you  and  they  any  where  near 
it?  Is  there  not  a  great,  most  lamentable  want  of 
a  just  hatred  of  sin  in  the  world  ?  Surely  God's 
rational  creatures  should  hate  what  he  hates.  And 
if  he  greatly  detests  a  thing,  they  should  greatly 
detest  it. 

I  need  not  ask  the  unrepentant  sinner  whether 
he  hates  sin.  Reader,  if  you  have  never  turned 
from  sin  to  God,  Vhat  is  the  reason  you  have  not? 
If  you  hated  sin,  you  would,  of  course,  turn  from  it. 
Men  do  not  adhere,  and  closely,  to  what  they  hate. 


FOR    THE    IMPENITENT.  133 

tf  you  did  not  even  love  sin,  you  would  not  act, 
live  as  you  do.  And  can  you  roll  as  a  sweet  morsel 
under  your  tongue,  what  is  so  displeasing  to  your 
IVJaker?  What  a  heart  then  you  must  have ;  what 
a  bad,  wicked  heart !  Such  a  heart  obviously  needs 
a  change,  a  great  change.  If  iniquity,  in  all  its 
forms,  is  not  an  object  of  your  abhorrence,  then  you 
greatly  need  to  be  seeking  after  a  change  of  heart. 
Had  you  been  seeking  to  please  that  infinite  Being 
who  made  you,  you  would  have  been  seeking,  striv- 
ing, to  renounce  and  avoid  sin.  But  this  you  know 
you  have  not  done.  Instead  of  seeking  to  please  the 
Holy  One  of  Israel,  you  have,  during  your  past  life, 
been  doing  what  is  infinitely  displeasing  to  him. 
The  sin  which  you  have  accumulated  is  already  as 
a  great  mountain  in  size.  You  have  been  adding 
sin  to  sin  for  years.  In  how  innumerable  instances 
have  you  done  or  indulged  in  that  abominable  thing 
which  God  hates.  And  do  you  approve  of  your 
course,  and  can  you  persist  in  it?  Will  you  con- 
tinue to  cherish  in  your  heart,  and  practise  in  your 
life,  what  is  so  evil,  and  so  detestable  to  the  Lord  ? 
Is  it  not  a  wonder  that  you  have  been  spared,  kept 
out  of  hell  so  long  ?  Does  not  repentance,  deep, 
thorough,  become  you  ?  Ought  you  not  to  mourn 
and  weep  over  your  past  conduct,  and  turn  from  a 
course  so  abhorrent  to  a  Being  of  infinite  purity  ? 
How  vain  is  it  for  you  to  expect  to  fare  well  here- 
after, with  all  your  guilt  uncancelled,  all  your  sin  un- 
12 


134        THOUGHTS  AND  COUNSELS 

repented  of,  unpardoned,  and  unremoved  ?  Can  you 
indulge  the  idea  that  you  can  get  into  heaven  with 
that  cleaving  to  you  vi^hich  Jehovah  infinitely  hates? 
Will  the  infinitely  Holy  One  admit  into  his  presence, 
and  make  forever  happy,  a  creature  steeped  in  ini- 
quity? No.  Either  part  with  sin,  or  give  up  all 
hope  of  heaven.  Hell  is  the  only  proper  place  for 
you,  if  you  live  and  die  in  sin. 

Sinner,  God  would  rather  have  you  part  with  sin, 
than  punish  you  everlastingly  for  it.  He  has  come 
to  you  many  a  time  as  a  suppliant  already.  He  has 
by  his  word  and  his  ministry  come  before  you,  re- 
peatedly, in  your  past  life,  and  now,  whilst  you  are 
reading  these  lines,  he  is  before  you,  saying  to  you  in 
a  warm  and  tender  manner,  "  Oh,  do  not  this  abomi- 
nable thing  that  I  hate."  He  seems  not  to  wish  to 
be  constrained  to  destroy  you  forever.  Dear  reader, 
will  not  the  thought  of  the  infinite  God  using  the 
language  of  supplication  before  you,  melt  you  to 
penitence,  and  move  you  to  desist  from  sinning? 
He  assumes  that  you  ought  to  desist  from  sin,  be- 
cause it  is  the  abominable  thing  which  he  hates. 
He  assumes  that  you  are  under  obligation  to  please 
him,  and  assumes,  moreover,  the  fact  that  you  are 
not  wholly  ignorant  of  this  your  obligation.  You 
would  have  to  be  entirely  without  the  knowledge 
of  his  excellences,  of  the  relations  he  stands  in  to 
yoUj  and  of  his  will,  to  be  in  entire  ignorance  of 
j^our  obligations  in  this  matter.  But  you  have  not 
been  left  in  such  utter  ignorance. 


FOR   THE    IMPENITENT.  135 


CJHAPTER  VIII. 

THE  WICKED  WITHOUT  PEACE. 

'On  the  subject  expressed  in  the  above  title  I  have 
concluded  to  offer  some  remarks,  because  it  is  my 
desire  to  convince  the  impenitent  reader  of  these 
pages,  that  he  is  a  loser  instead  of  gainer  by  retain- 
ing his  place  in  the  ranks  of  that  great  army  of 
revolters  and  rebels,  that  are  continuing  to  wage 
war  against  God.  I  wish  to  point  out  to  him  some 
of  the  disadvantages  attendant  on  ungodliness,  and 
thus  try  to  persuade  him,  out  of  regard  to  his  JDwn 
interest,  to  persist  no  longer  in  waging  a  warfare 
which  is  so  unprofitable^  as  well  as  unnatural,  un- 
reasonable, and  wicked. 

The  sentiment  advanced  in  the  title  of  this  chap- 
ter is,  dear  reader,  worthy  of  your  attention.  It  is 
by  no  means  a  novel  one.  It  was  advanced  more 
than  twenty-five  centuries  ago.  It  is  a  sentiment 
which  you  need  not  hesitate  about  adopting,  inas- 
much as  it  emanated  from  an  unerring  source.  It 
came  from  a  mind  that  cannot  be  deceived,  and  from 
lips  which  cannot  lie.  "  There  is  no  peace,  saith 
my  God,  to  the  wicked."  (Isa.  Ivii.  21.) 


136  THOUGHTS    AND    COUNSELS 

It  is  worthy  of  remark,  that  what  is  here  affirmed 
by  the  Lord  is  discriminating — is  not  said  of  the 
whole  of  the  human  race,  but  only  of  a  certain  por- 
tion of  them.  It  is  not  asserted  that  there  is  no  hope 
or  happiness  to  any  of  the  fallen  descendants  of 
Adam,  although  such  a  declaration  would  have  in- 
cluded nothing  but  what  would  have  been  in  accord- 
ance with  strict  justice;  for  no  one  of  the  human 
family  merits  any  happiness  or  peace  either  in  time 
or  eternity.  And  when  a  portion  of  our  race  is 
singled  out,  concerning  whom  a  fearful  declaration 
is  made,  take  notice,  reader,  what  class  it  is  that  is 
singled  out,  and  how  that  portion  is  designated. 
Earthly  distinctions,  as  to  rank  or  station,  are  by  the 
divine  mind  too  trifling  to  be  noticed.  Circum- 
stances foreign  from  character,  things  extrinsic, 
which  in  the  dialect  of  the  creatures  of  earth  throw 
men  into  various  divisions  or  classes,  these  are  over- 
looked by  the  great  God.  He  seizes  on  a  distinc- 
tion that  is  moral ;  he  lays  hold  on  character — on 
the  morality  or  immorality,  the  right  or  the  wrong 
of  z^,  and  shapes  his  affirmation  accordingly.  Neither 
in  the  declaration  to  which  we  turned  your  attention, 
nor  any  where  else  in  the  sacred  volume,  do  you 
find  the  Lord  affirming  that  there  is  no  peace  to  the 
prince,  or  no  peace  to  the  peasant — no  peace  to  the 
rich,  or  to  the  poor ;  to  the  high,  or  to  the  low ;  to 
the  healthy  and  prosperous,. or  to  the  sick  and 
afflicted  of  our  race.    Matters  extraneous  or  foreign 


FOR    THE    DIPENITENT.  137 

from  character,  things  merely  extrinsic,  do  not  mark 
the  bounds  within  or  beyond  which  peace  or  happi- 
ness is  to  be  found.  The  Infinite  One  has,  in  his 
all-wise  arrangements,  not  made  our  happiness  to 
depend  on  things  so  superficial,  or  circumstances  so 
trivial  as  these.  You  may  find  happiness  sometimes 
in  the  vale  of  poverty,  and  sometimes  also  in  the 
midst  of  afiiuence.  Her  seat  is  with  some  of  the 
great  and  noble  of  the  earth,  and  likewise,  and  more 
frequently,  in  the  vale  of  obscurity,  amongst  those 
alike  to  fortune  and  to  fame  unknown.  In  the  pal- 
ace and  the  hovel  may  be  found  either  peace,  or 
the  absence  of  this  heaven-born  principle.  Amongst 
those  on  whose  countenance  health  blooms  and 
smiles,  you  may  discover  her ;  and  you  may  place 
yourself  by  the  couch  where  disease  has  carried  its 
pains  and  its  ravages,  and  you  may  find  her  even 
there.  As  to  the  production  or  existence  of  happi- 
ness, much  less  depends  on  such  circumstances  than 
is  commonly  thought.  God  says  of  none  but  the 
wicked^  that  they  are  destitute  of  peace.  "  There  is 
no  peace  to  the  wickedP 

And  who  are  the  wicked  ?  Search  the  scriptures, 
and  you  will  observe  this  term  appropriated  to  de- 
note the  unconverted,  unreconciled  ;  those  in  whom 
the  spirit  of  rebellion  remains  unbroken ;  all  who 
are  in  their  natural,  unrenovated  state,  and  so,  en- 
tirely destitute  of  holiness.  In  the  language  of  the 
scriptures,  they  are  the  wicked.  In  this  large  class, 
12* 


138  THOUGHTS   AND   COUNSELS 

there  is  discoverable  quite  a  difference  as  to  degrees 
of  practical  wickedness.  Some  are  sinners  above 
others.  Some,  like  Saul  among  the  Benjamites,  are 
taller  by  the  head  and  shoulders  than  those  about 
them.  There  are  the  front,  the  middle,  and  the 
rear  ranks  in  the  great  army  of  rebellion.  Some 
are  more  bold  in  sin,  more  hardened  in  iniquity, 
than  are  others.  Still,  wherever  you  find  a  human 
creature  with  an  unconverted  heart,  or  an  unsub- 
dued, unreconciled  spirit,  there,  according  to  the 
language  of  the  sacred  oracles,  you  will  find  a 
wicked  person. 

Concerning  all  then,  who  are  not  born  again,  and 
so  concerning  all  who  have  not  the  principle  of  holi- 
ness within,  is  the  affirmation  made  by  the  Lord, 
that  there  is  "  no  peace"  to  them.  Wherever  there 
is,  in  any  heart,  a  destitution  of  holiness,  there  is  a 
destitution  of  peace.  Bear  this  in  mind,  reader,  as 
the  assertion  of  God,  of  Him  who  knows  perfectly 
the  state  of  every  human  heart.  God  looketh  on 
the  heart,  and  wherever,  amongst  our  species,  he  sees 
a  want  of  holiness,  he  likewise  sees  a  want  of  happi- 
ness or  peace.  Plant  yourself  on  whatever  spot  on 
this  globe  you  please,  among  whatever  people  you 
please,  and  if  there  were  furnished  you  an  eye  so 
piercing  and  discriminating,  that  you  could  look  in 
on  the  spirits  of  men,  and  mark  the  true  condition 
and  the  entire  workings  of  the  human  heart,  you 
would  find,  wherever  an  unconverted  heart  was  the 


FOR    THE    IMPENITENT.  139 

object  of  inspection,  that  there  is  no  peace  there. 
God,  who  is  everywhere  present,  and  who  has  an 
eye  so  piercing  and  discriminating  as  at  one  glance 
to  penetrate  and  discover  all  that  is  in  all  hearts,  has 
said  that  there  is  no  peace  to  such ;  and  he  always 
tells  the  truth. 

The  assertion  made  in  the  passage  which  I  quoted, 
I  know,  is  a  broad  one.  It  covers  a  good  deal  of 
ground.  It  goes  so  far  that  I  presume  it  will  not 
in  every  mind  meet  with  a  ready  assent  to  its  truth. 
For  it  is  not  said,  qualifiedly,  that  there  is  but  a 
small  amount  or  an  inconsiderable  portion  of  peace 
to  the  wicked — but  "  no  peace.^''  Now  I  will  venture 
to  affirm  that,  of  the  impenitent,  unregenerate  part 
of  this  world's  population,  hardly  one  of  a  thousand 
will  be  ready  at  once  to  yield  a  hearty  assent  to  the 
truth  of  what  is  declared  in  that  passage,  though  it 
is  the  infinitely  holy  and  veracious  God  who  made 
the  declaration. 

What  bears  some  faint  resemblance  to  peace,  the 
wicked  sometimes  feel  floating  about  their  hearts. 
There  is  an  insensibility,  and  an  airy,  empty  animal 
feeling,  which  is  sometimes  looked  upon  as  pos- 
sessing the  character  of  peace.  But  the  real  chris- 
tian knows  that  there  is  a  great  difference  between 
it  and  the  heaven-born  principle,  peace — almost  if 
not  quite  as  much  difference,  as  there  is  between 
light  and  darkness,  or  any  other  two  opposites. 
The  difference  is  so  great,  that  whenever  a  human 


140         THOUGHTS  AND  COUNSELS 

creature  is  brought  to  experience  the  new  birth,  he 
finds  that  he  was  always,  up  to  that  period,  a  stranger 
to  true  and  solid  peace.  This'  I  believe  to  be  the 
universal  impression  of  all  the  truly  converted  to 
God.  That  condition  of  soul  which  follows  a  sense 
of  the  divine  favour  through  faith  in  Jesus  Christ — 
that  state  of  conscience  which  is  the  result  of  the 
sprinkling  of  the  blood  of  the  Lamb  upon  it,  when 
guilt  with  all  its  fetters  and  its  heavy  load  takes  its 
flight — ah,  this,  this  is  worthy  of  the  name  of  peace. 
Cast  your  eye,  reader,  on  that  passage  again. 
You  see  that  it  is  not  said  in  it,  that  there  shall  be 
hereafter^i  no  peace  to  the  wicked.  The  future  tense 
is  not  used,  but  the  present : — "  There  is  no  peace 
to  the  wicked."  At  any  period  in  time,  as  well  as 
any  period  in  eternity,  that  declaration  may  be  made 
with  truth.  So  long  as  a  person  is  without  holiness, 
or  belongs  to  the  class  of  the  wicked,  there  is  no 
peace  to  him.  Look  at  the  wicked  at  this  moment, 
and  you  may  say  with  verity,  there  is  no  peace  to 
them.  Travel  onward  twenty,  fifty,  a  hundred,  a 
thousand  years,  and  at  each  of  these  periods,  and 
every  point  in  them,  you  may  make  the  same  asser- 
tion with  truth.  Go  not  only  from  one  hour  to 
another  in  time,  but  from  one  age  to  another  in 
eternity,  and,  at  every  step  as  you  proceed  in  your 
journey  in  the  tract  of  interminable  being,  you  may 
cry  in  the  ears  of  all  the  unwashed  and  unrecon- 
ciled, There  is  no  peace  to  the  wicked. 


FOR    THE    IMPENITENT.  141 

If  we  look  at  all  narrowly  into  the  condition  of 
the  wicked  whilst  they  have  this  earth  for  their 
abode,  we  will  find  the  declaration  contained  in  that 
verse  of  scripture,  verified  in  their  case. 

The  human  soul,  dear  reader,  whilst  divorced 
from  God,  is  in  a  truly  pitiable  condition.  Thus 
divorced,  it  is  and  must  be  destitute  of  true,  solid 
satisfaction.  The  affections  of  the  human  soul,  when 
detached  from  God,  when  they  go  astray  from  him, 
abandon  the  only  portion  that  can  truly  feed  or 
satisfy  them.  Such  powers  as  the  immortal  spirit 
of  man  has,  feed  on  emptiness  when  they  feed  not 
on  God  as  their  portion.  The  body  might  as  well 
attempt  to  sustain  itself  solely  on  wind,  as  the  human 
soul  to  sustain  and  satisfy  itself  on  created  things. 
,  It  may  apply  its  mouth  to  them  for  years,  and  obtain 
no  nourishment.  It  will  go  away  starved  from  them 
all.  Let  the  affections  of  any  human  creature  come 
down  from  God,  and  attempt  to  feast  themselves  on 
the  creature,  and  they  will,  most  assuredly,  meet 
with  dissatisfaction  and  disappointment 

"  Ho !  all  ye  hunj^,  starving  souls, 
That  feed  upon  the  wind. 
And  vainly  strive  with  earthly  toys, 
To  fill  an  empty  mind," — 

you  are  poorly,  sillily  employed  indeed.  0  that  the 
Spirit  divine  might  convince  all  such  of  the  mourn- 
ful mistake  which  they  are  committing.     Such  is 


142        THOUGHTS  AND  COUNSELS 

the  error  of  all  the  wicked.  They  seek  to  feed  and 
satisfy  the  cravings  of  their  souls  elsewhere  than  on 
God,  and  they  seek  in  vain. 

Terrene  objects,  moreover,  present  nothing  sub- 
stantial, solid,  for  the  heart  of  man  to  cling  to.  Let 
the  tendrils  of  the  human  heart  cease  to  cling  around 
God,  and  that  heart  has  nothing  to  keep  it  calm  and 
quiet  whilst  traversing  life's  tempestuous,  troubled 
ocean.  Separated  from  the  immutable  God,  the 
soul  will  find  all  beside  mutable.  The  shifting  wind 
or  changing  weather  is  but  an  emblem  of  the  change- 
able nature  of  all  things  else  beneath  the  skies.  A 
house  built  on  the  sand  has  a  stable  foundation  com- 
pared with  that  soul  which  builds  its  expectations 
of  enjoyment  on  terrestrial  things.  Have  you  never 
observed  a  bird  lighting  on  twigs  or  branches  which 
were  too  weak  to  sustain  it  1  It  flies  from  branch 
to  branch,  each  of  which  sinks  beneath  its  weight. 
So  it  is  with  the  wicked.  Their  affections  alight 
on  one  sublunary  object,  and  then  on  another,  but 
nothingof  earthly  texture  is  found  substantial  enough 
to  bear  them  up.  As  it  was  with  the  dove  which 
Noah  sent  forth  from  the  ark,  that  found  no  rest  for 
the  sole  of  her  foot,  until  she  returned  unto  him  into 
the  ark,  so  is  it  with  the  hearts  of  the  wicked.  They 
have  gone  away  from  the  only  sure,  substantial 
resting-place,  and  are  seeking  to  find  some  terres- 
trial object  that  will  serve  as  a  rock  to  rest  upon ; 
but  how  vain  is  such  search.     Dove-Jike  they  must 


FOR   THE    IMPENITENT.  143 

return  unto  the  place  whence  they  have  wandered, 
must  return  unto  God,  before  they  can  find  rest  or 
peace.  As  well  might  we  look  for  the  ship  to  stand 
still,  unmoved,  on  the  mountain  billow,  on  the  waves 
of  the  laslied  and  foaming  ocean,  as  expect  to  find 
human  hearts  at  rest,  whilst  attempting  to  settle  on 
the  objects  of  this  lower  sphere.  He  builds  on  sand, 
ay,  on  the  tossing  wave,  who  builds  beneath  the 
skies.  As  soon  as  the  soul  begins  fully  to  settle 
down  on  one  earthly  object,  if  not  before,  it  is  com- 
pelled to  shift  its  quarters  for  another,  and  so  an- 
other, and  still  another,  until,  too  often,  life's  dream 
and  life's  pilgrimage  come  to  a  close  together,  and 
then,  oh,  what  a  shipwreck  to  the  soul,  with  all  its 
immortal  interests ! 

Earthly  objects,  on  which  the  aflfections  of  the 
wicked  have  been  supremely  seated — these,  one 
after  another,  in  this  world  of  changes,  are  swept 
away;  and  under  these  losses,  their  souls  have  no 
almighty  arm  to  lean  upon,  no  God  to  go  to.  The 
God  of  heaven — he  has  been  disowned,  repudiated, 
by  the  sinners  of  earth ;  and  when  earthly  losses, 
therefore,  and  disappointments  come,  they  have  no 
God  to  buoy  them  up.  The  waves  of  adversity 
beat  against  their  vessel ;  afflictions  roll  in  upon 
them  like  a  flood ;  loss  follows  loss  in  quick  suc- 
cession, as  wave  follows  wave,  and  where  is  some 
great,  sustaining,  supporting  principle,  now  so  much 
needed?     The  wicked  have  it  not  in  their  posses- 


144  THOUGHTS   AND    COUNSELS 

sion.  The  christian — he  can  get  up  above  the 
world  when  winds  blow,  and  storms  assail,  and 
tempests  roar,  and  billows  beat.  Yes,  the  christian 
can  then  mount  up  above  the  world ;  can  lay  hold 
on  the  skies,  for  he  has  wings  of  faith  ^ith  which 
to  mount,  and  hands  of  faith  with  which  to  lay  hold 
on  heaven's  pillars ;  and  from  his  elevation  he  can 
look  down  on  the  commotion,  the  tempestuous, 
troubled  scene  below,  with  a  serene  countenance, 
and  an  unagitated  heart.  Or,  in  the  very  midst  of 
such  scenes,  the  children  of  the  heavenly  King  can 
in  patience  possess  their  souls.  But  the  wicked — 
what  buoying,  elevating,  tranquillizing  principle 
have  they?  Where  is  faith  that  has  leaped  from 
the  skies?  Where  is  heaven-born  patience?  These 
the  wicked  have  not.  They  must  get  along  with- 
out them  as  well  as  they  can,  amidst  the  disappoint- 
ments, losses,  and  trials  of  earth.  And,  verily, 
they  get  along  poorly  enough  without  them.  They 
make  many  wry  faces,  and*  utter  many  sore  com- 
plaints, and  oftlimes  appear  quite  overcome.  Their 
heads  sink  beneath  the  billows ;  by  the  hand  some- 
times even  of  self-destruction  they  pass  away. 

An  Italian  bishop  struggled  through  great  diffi- 
culties without  repining,  and  met  with  much  oppo- 
sition in  the  discharge  of  his  episcopal  functions 
without  ever  betraying  the  least  impatience.  An 
intimate  friend  of  his,  who  highly  admired  those 
virtues  which  he  thought  it  impossible  to  imitate. 


FOR    THE   IMPENITENT.  145 

one  day  asked  the  prelate  if  he  could  communicate 
his  secret  of  being  always  easy?  "Yes,"  replied 
the  old  man,  "  I  can  teach  you  my  secret,  and  with 
great  facility.  It  consists  in  nothing  more  than 
lAaking  a  right  use  of  my  eyes."  His  friend  begged 
him  to  explaim  himself  "  Most  willingly,"  returned 
the  bishop :  "  In  whatever  state  I  am,  I  first  of  all 
look  up  to  heaven,  and  remember  that  my  principal 
business  here  is  to  get  there.  I  then  look  down 
upon  the  earth,  and  call  to  mind  how  small  a  space 
I  shall  occupy  in  it  when  I  come  to  be  interred.  I 
then  look  abroad  in  the  world,  and  observe  what 
multitudes  there  are  who  are  in  all  respects  more 
unhappy  than  myself  Thus  I  learn  where  true 
happiness  is  placed,  where  all  our  cares  must  end, 
and  how  very  little  reason  I  have  to  repine  or  com- 
plain." But  we  do  not,  reader,  find  the  unregenerate 
making  such  a  right  use  of  their  eyes,  as  did  this 
good  bishop  of  his.  The  heart  must  be  changed, 
must  be  set  right,  before  the  eyes  will  take  such 
right  views  of  things. 

Again  :  The  heart  of  the  wicked  is  the  seat  of 
tormenting  passions.  Pride,  for  example,  reigns  in 
unbroken  strength  there,  a  passion  which  is  a  source 
of  no  small  trouble  to  its  possessor.  The  proud  man 
is  constantly  meeting  with  something  to  cause  un- 
easiness. He  is  perpetually  looking  for  more  respect 
and  notice  to  be  paid  him,  than  is  his  due,  or  than 
others  are  willing  to  render.  His  mind  is  chafed, 
13 


146     '  THOUGHTS    AND   COUNSELS 

his  heart  vexed  with  the  veriest  trifles.  Holding, 
his  head  high,  bearing  it  aloft,  it  meets  with  many 
a  catastrophe  which  the  lowly  christian  escapes. 
There  is  envy  also,  which  has  its  seat  in  the  breast 
of  the  ungodly — a  passion  which  causes  a  man  to 
fret  and  grow  lean  when  he  witnessis  the  success 
and  prosperity  of  others.  And  there  is  avarice^  that 
uneasy,  greedy  passion  which  stretches  out  its  arms 
like  seas,  as  if  solicitous  to  grasp  in  all  the  shore. 
This  passion  can  hardly  be  said  ever  to  be  satisfied. 
Like  the  daughters  of  the  horse-leech,  it  is  continu- 
ally crying,  "  Give,  give."  Oh,  how  wide  does  this 
passion  open  its  mouth,  how  ravenous  its  appetite, 
how  large  its  stomach.  Crowd  in  a  world,  and  it 
will  still  cry  for  more.  "A  merchant  who  had 
accumulated  a  vast  property  by  care  and  industry, 
yet  still  was  as  busy  as  ever  in  adding  vessel  to 
vessel,  and  store  to  store,  though  considerably  ad- 
vanced in  life,  being  asked  by  a  neighbour  how 
much  property  he  supposed  \vould  satisfy  a  human 
being — after  a  short  pause,  significantly  replied, 
'A  little  morey  And  there  is  amMtion^  likewise, 
that  haunts  the  breast  of  many  of  the  wicked,  and 
makes  their  life  a  very  uneasy  one.  It  wall  toil 
and  sweat  not  a  little  to  gain  an  empty  name.  It 
will  lead  its  possessor,  as  it  were,  through  fire,  and 
through  water ;  will  cause  him  to  compass  sea  and 
land  to  obtain  a  bubble.  To  discover  the  restless- 
ness of  ambition,  you  need  but  to  look  at  Alexander 


VOR    THE    IMPENITENT.  147 

the  Great,  of  whom  it  has  been  reported,  that  after 
conquering  the  moft  of  the  then  inhabited  globe,  he 
sat  down  and  wept  because  he  could  not  find  other 
worlds  to  conquer. 

Such  are  some  of  the  evil  passions  which  are  found 
dwelling  more  or  less  in  the  bosoms  of  the  wicked, 
and  are  so  annoying  as  to  tend  to  keep  peace  at  a 
distance  from  their  doors.  The  ungodly,  under  the 
influence  of  such  passions  as  these,  often  prove  very 
troublesome  to  each  other — are  ofttimes  rendered  by 
them  unfit  to  dwell  in  the  same  neighbourhood ; 
and  it  seems  sometimes  almost  an  inconvenience  to 
them  that  they  are  destined  for  a  season  to  have  a 
residence  even  in  the  same  world.  Possessed  of 
such  passions,  the  wicked  continually  carry  about 
with  them  the  principles  of  uneasiness.  Wherever 
they  are,  howsoever  employed,  they  are  still  "  like 
the  troubled  sea,  when  it  cannot  rest,  whose  waters 
cast  up  mire  and  dirt."  Unmortified  corruptions, 
domineering  passions,  and  unbridled  appetites  and 
lusts,  are  productive  to  the  wicked  of  much  and 
almost  constant  disquietude. 

Again :  The  conscience  of  the  wicked  is  in  a  state 
that  is  by  no  means  peaceful.  Even  when  that 
power  is  not  so  roused  as  to  utter  a  voice  loud  as 
seven  thunders,  or  so  moved  and  quickened  as  to 
execute  very  faithfully  the  duties  of  its  office  ;  when 
it  has  not  to  such  a  degree  shaken  off  its  torpor  as 
to  bite  like  a  serpent,  and  sting  like  an  adder — it  is 


148  THOUGHTS   AND   COUNSELS 

Still  in  a  greater  or  less  measure  in  such  a  state, 
that,  in  the  case  of  the  wicked,  It  knows  not  peace. 
It  may  appear  to  be  entirely  asleep  sometimes,  seem 
very  inactive,  almost  or  quite  to  have  lost  all  sensi- 
bility— yet  if  you  closely  scrutinize  its  state  even 
then,  you  may  find  some  habitually  annoying  con- 
viction of  guilt  in  it — a  something  which  keeps 
telling  its  possessor  that  he  has  done  wrong  in 
exiling  himself  from  his  Creator,  disregarding  the 
authority,  and  trampling  under  foot  the  laws  of  the 
Supreme  Being;  and  in  treating  his  heavenly  Bene- 
factor with  such  dishonour  and  black  ingratitude.- 
It  feels  burdened  and  disturbed  on  this  account. 
"  Colonel  Gardiner,  while  he  was  eagerly  pursuing 
the  vanities  and  follies  of  the  world,  appeared  so  full 
of  life  and  spirit,  that  he  got  the  name  of  the  hafpy 
rake ;  but  after  he  became  a  new  man,  he  declared 
that  at  the  very  time  when  he  seemed  so  merry  that 
others  envied  him  his  happiness,  he  was  often  so 
miserable  in  his  own  mind,  as  to  wish  himself  a 
dog?^  There  is  a  sort  of  load  on  the  conscience  of 
the  impenitent,  even  in  their  most  careless  state — 
even  when  that  conscience  seems  to  be  sleeping  and 
snoring.  Let  God  but  just  touch  it  as  with  the  tip 
of  his  finger,  and  it  will,  like  a  lion,  start  up  and 
roar  terribly.  Oh,  how  difierent  from  that  state  of 
conscience  which  the  true  and  devoted  christian  has. 
He  has  an  inward  peace  which  passeth  understand- 
ing.    And  he  has  peace  with  God  too — a  thing 


FOR    THE    IMPENITENT.  149 

which  the  wicked  have  not.  Jehovah  is  not,  to 
to  these  latter,  a  reconciled  Father,  but,  on  the  con- 
trary, a  consuming  fire.  The  inspired  Psalmist 
tells  uSj  that  God  is  angry  with  the  wicked  every 
day ;  and  that  "  if  they  turn  not,  he  will  whet  his 
sword  ;  he  hath  bent  his  bow  and  made  it  ready ; 
he  hath  also  prepared  for  them  the  instruments  of 
death."  '  "  O  Lord,  thou,  even  thou  art  to  be  feared  ; 
and  who  may  stand  in  thy  sight  when  once  thou 
art  angry?"  Oh,  let  the  wickedness  of  the  wicked 
come  to  an  end  by  timely  repentance  on  their  part ; 
by  a  turning  unto  God  through  faith  in  the  sin- 
atoning  Lamb. 

Oh,  to  live  all  one's  lifetime,  here,  an  exile  from 
God^  an  outcast  from  his  favour  and  smiles,  il  is  a 
poor  way  of  living,  a  hard  way  of  getting  along 
indeed  !  It  is  rather  death  than  life.  The  way  of 
transgressors,  verily,  is  hard.  To  pass  through  life's 
pilgrimage  with  an  angry  God  above,  and  with  a 
heart  at  enmity  with  God — with  no  rays  of  sun- 
shine from  on  high,  and  no  solid  peace  in  the  heart 
— may  the  Lord  in  his  great  mercy,  dear  reader, 
deliver  you  and  me  from  such  a  wretched,  living 
death  as  it ! 

And  if  to  live  thus  is  attended  with  wretchedness, 
or  an  entire  destitution  of  peace,  ah,  what  is  it  to 
die  thus  ?  To  be  driven  away  in  one's  wickedness, 
to  come  to  that  bed  where  there  is  to  be  a  giving 
up  the  ghost  with  a  heart  unreconciled  to  God  ;  tc 
13* 


150  THOUGHTS    AND    COUNSELS 

lay  the  head  down  on  that  pillow  from  which  there 
is  to  he  no  lifting  of  it  up,  until  the  pains,  the  groans, 
and  dying  strife  are  encountered,  and  no  Divine 
hand  near  to  smooth  and  soften  that  pillow,  no  Sa- 
viour, no  Prince  of  Peace  at  hand,  whose  smiles 
could  chase  away  the  gloom  of  the  departing  hour, 
and  gladden  the  human  spirit  as  it  is  about  to  leave 
its  house  of  clay,  and  journey  forth  into  the  unseen 
world — ah,  this^  this  is  solemn,  trying,  mournful, 
terrific  indeed  !  Oh,  dying  reader,  I  would  not  at 
all  like  to  go  down  into  the  vale  of  death  thus !  I 
want  my  God  as  a  Friend  to  be  present,  and  his 
countenance  beaming  with  smiles  upon  me,  when 
my  couch  witnesses  my  dying  struggle,  and  when 
1  bid  the  world  farewell ! 

And  when  the  soul  of  the  poor  sinner,  dying  in 
his  wickedness,  has  got  out  of  this  world,  when 
the  spirits  of  the  wicked  get  into  the  world  of 
spirits,  how,  how  is  it  then  ?  What  is  their  case 
there  1  Escaped  from  this  world  of  turmoil  and 
trouble,  are  they  bettered  in  their  condition  in 
that  eternal  world  whither  they  have  gone  1  Des- 
titute of  peace  as  their  hearts  were  here,  do  they 
find  peace  there  ?  Do  they  appear  on  the-  green, 
enchanting  fields  of  Elysium  with  hearts  filled  with 
rapture,  and  with  eyes  gazing  on  before  unseen, 
amazing,  and  unutterable  glories?  Oh,  are  they 
seen  with  spirits  blissful  beyond  thought,  now 
bathing  in  the  pure  river  of  the  water  of  life ;  and 


FOR    THE    IMPENITENT.  151 

then  skipping,  bounding  with  joy  over  hill  and 
through  dale  in  the  bright,  heavenly  paradise? 
What!  the  wicked  go  to  heaven?  the  wicked, 
dying  impenitent,  dying  in  their  wickedness,  and 
yet  happy  after  death?  That  would  be  strange 
indeed.  Passing  into  eternity  impure,  unholy,  and 
yet  enter  into  the  thrice  holy  city?  Why,  neither 
God  nor  angel  would  suffer  such  a  thing  to  take 
place,  or,  if  once  entered,  to  tarry  there  quietly  for 
a  moment.  If,  in  any  clandestine,  or  underhanded 
way,  the  wicked  in  a  body  could,  at  some  moment, 
get  within  the  walls  of  the  celestial  city,  why,  as 
once  in  the  case  of  the  rebellious  angels,  so  agjfin, 
there  would  be  war  in  heaven,  until  the  ungodly 
were  all  thrust  out.  It  is  to  be  considered, 
moreover,  that  the  sinner,  carrying  his  depravity 
with  him,  would  not  be  happy  were  he  in  heaven. 
Heaven  would  be  no  heaven  to  him. 

No,  no.  Satan,  indeed,  has  said  to  the  trans- 
gressor, "  Thou  shalt  not  surely  die ;"  but  God  has 
not  so  said.  He  has  said  the  contrary.  The  devil 
tempts  the  sinner  to  say  to  himself,  "I  shall  have 
peace,  though  I  walk  in  the  imagination  of  my 
heart."  But  God  says,  "  There  is  no  peace  to  the 
wicked."  And  I  would  be  poorly,  wickedly,  cruelly 
employed  this  hour,  were  I  to  hold  up  the  idea  to 
the  unconverted  reader  of  these  pages,  that  his 
prospects  in  the  futurity  before  him  are  flattering — 
were  I  to  whisper  in  his  ears,  "  Peace,  peace,"  when 


152  THOUGHTS   AND   COUNSELS 

to  the  wicked  "  there  is  no  peace,  saith  my  God." 
No,  I  will  not  say,  peace,  peace,  to  the  wicked — 
will  not  say  so  to  the  impenitent  friend  who  is  now 
perusing  these  lines.  When  he  plunges  into  eter- 
nity, sinks  into  hell,  and  continues  there,  I  will  not 
let  him  have  it  in  his  power  to  charge  me  with 
having  deceived  him.  He  shall  not  have  it  to  say 
that  I  thus  lured  him  to  perdition.  Hell !  an  eter- 
nal hell !  Is  it  the  abode  of  the  wicked  beyond 
death?  Are  they  to  spend  almost  the  whole,  this 
life  subtracted,  absolutely  the  whole  of  their  immor- 
tal existence  in  that,  place  of  unutterable  torment? 
T6  live  this  short  life  on  earth  without  peace,  why, 
though  bad  truly,  is  comparatively  a  trifle.  But  to 
spend  the  ages  heaped  on  ages  of  eternity  without 
one  drop  of  comfort,  having  no  peace,  no  peace,  day 
or  night  forever — ah,  impenitent  reader,  think  of  it  ! 
think  of  it  until  your  heart  quakes,  and  your  soul 
leaps  into  the  crimson  tide  flowing  from  Calvary. 


FOR   THE    IMPENITENT.  153 


CHAPTER  IX. 

THE  lord's  INaUlRY. 

Reading,  last  evening,  in  the  book  of  the  prophet 
Jeremiah,  I,  not  far  from  the  beginning,  came  across 
this  question :  "  How  shall  I  put  thee  among  the 
children?"  Some  thoughts  suggested  by  it,  uncon- 
verted reader,  may  perhaps  not  be  unprofitable  to 
you.     I  'pray  that  they  may  not. 

At  that  time,  only  two  of  the  Jewish  tribes  were 
dwelling  in  the  Holy  Land.  The  other  ten  tribes 
were,  and  for  over  fourscore  years  had  been,  in 
captivity  in  Assyria — had  been  exiled  thither  as  a 
judgment  for  their  grievous  sins.  From  the  time 
of  Jeroboam  I.,  they  had  almost  wholly  forsaken 
the  worship  of  the  true  God.  For  two  centuries 
and  a  half  before  they  were  borne  into  a  strange 
land,  they  were  almost  entirely  worshippers  of  idols, 
and  were  great  offenders  in  other  respects.  Though 
in  a  state  of  exile  on  account  of  these  things,  they 
were,  even  after  so  long  a  time,  not  a  whit  better; 
had  not  improved  under  the  chastening  hand  of 
God  ;  but,  on  the  contrary,  were  still  growing 
worse.    Their  residence  among  the  heathen,  instead 


154         THOUGHTS  AND  COUNSELS 

of  exciting  disgust  and  abhorrence  at  the  vile  prac- 
tices of  the  latter,  rather  tended  to  make  them  the 
more  heathenish.  They  had  also  built  houses  and 
planted  vineyards  in  the  country  where  they  were, 
and  seemed  not  at  all  anxious  to  return  to  the  land 
of  their  former  abode.  The  power,  too,  that  held 
them,  appeared  not  on  the  decline,  but  rather  on  the 
increase.  On  the  whole,  there  were  many  and 
great  difficulties  in  the  way  of  their  being  restored 
to  the  land  of  Canaan,  and  placed  among  and 
favoured  with  the  privilege  of  God's  children  there. 
The  Lord  had  indeed  said,  just  before,  "  Go  and 
proclaim  these  words  toward  the  North,"  (that  is, 
toward  Assyria,  where  they  now  were,)  "  Return, 
thou  backsliding  Israel,  saith  the  Lord ;  and  I  will 
not  cause  mine  anger  to  fall  upon  you ;  for  I  am 
merciful,  saith  the  Lord,  and  I  will  not  keep  anger 
forever."  But  then,  he  again,  as  it  were,  thinks  of 
their  unworthiness  ;  of  their  persistence  in  the  sins 
which  had  caused  him  to  banish  them ;  of  their 
unfitness  to  be  placed  in  Palestine,  among  his 
^people;  and  other  things  ; — his  mind  reverts  to 
these,  and  he  is  caused  to  give  utterance  to  the 
inquiry,  "  How  shall  I  put  thee  among  the  chil- 
dren?" 

The  land  of  Canaan  was  a  type  of  the  heavenly 
land.  And  if  the  former  was  inhabited  by  those 
whom  the  Lord  was  pleased  to  denominate  his 
children,  the  inhabitants  of  the  latter  he  is  pecu- 


FOR    THE    IMPENITENT.  !  55 

liarly  willing  to  call  and  own  as  such.  The  celes- 
tial country  is  peopled  in  part  by  natives^  for  such 
the  holy  angels  are.  These  derived  their  being 
from  God,  and  in  this  sense  he  is  their  Father. 
Toward  him  who  gave  them  being,  they  have 
always  possessed  and  exercised  a  filial  spirit;  they 
delighted  to  call  God  their  Father,  and  to  act  toward 
him  as  if  they  felt  him  to  be  so ;  and  he  was  as 
much  pleased  to  call  them  his  sons  or  children.  In 
the  book  of  Job,  there  are  two  places  in  which  the 
holy  angels  are  denominated  the  "sons  of  God:" 
In  the  1st  chapter  and  6th  verse,  "Now  there  was 
a  day  when  the  sons  of  God,"  (meaning  the  holy 
angels,) — and  in  the  38th  chapter  and  7th  verse, 
"  And  all  the  sons  of  God  shouted  for  joy,"  where 
the  same  beings  are  meant. 

These  have  the  heavenly  land  for  their  abode. 
But  that  land  is  not  appropriated  exclusively  to 
these.  There  is  quite  a  number  of  creatures  of 
another  race  there  also — we  mean,  of  the  human 
race.  Astonishing  that  it  should  be  so;  for  the 
whole  human  race  lost  their  holiness ;  all  fell  from 
God.  Still,  a  portion  of  this  race  are  actually  in 
the  celestial  country.  God  found  some  way  of  pre- 
paring them  for,  and  receiving  them  there.  They 
are  there  in  a  disembodied  state,  however,  and  so 
are  spoken  of  as  "  the  spirits  of  just  men  made  per- 
fect." Were  all  these  counted,  they  would  be  ascer- 
tained to  be  already  by  no  means  a  small  company. 


156  THOUGHTS   AND   COUNSELS 

Some  of  these  ascended  from  the  earth,  and  took  up 
their  residence  there  before  the  flood  ;  many  more 
between  the  deluge  and  the  coming  of  Jesus  Christ ; 
and*  a  still  larger  number  since.  Those  human 
spirits  that  have  gone  up,  and  are  living  among  the 
angels,  the  Lord  calls  his  children.  Amazing  con- 
descension, certainly — for  they  were  once  aliens, 
and  enemies  to  him ;  were  once  strongly  opposed 
to  the  Lord,  and  were  children  of  another  father, 
servants  of  another  master.  But  they  became 
changed,  dear  reader,  in  their  dispositions  and  con- 
duct, and  God  adopted  them  into  his  family ;  called 
them  sons  and  daughters.  They  were  in  a  strange 
way  delivered  from  their  guilt  and  filihiness.  They 
glory  in  nothing  now  so  much  aa  in  being  able  to 
call  God  their  Father ;  and  are  now  actually  in  the 
heavenly  Canaan  ;  mingling  with  creatures  that 
never  fell ;  holding  communion  with  the  same  infi- 
nite Father :  bending  before  the  same  throne  ;  and 
sharing  in  the  same  privileges  and  joys.  They  are 
perfectly  holy  creatures,  however,  as  are  the  angels, 
and  cease  not,  day  or  night,  any  more  than  do 
seraphs,  from  praising  and  serving  Jehovah. 

Now,  on  this  earth  are  myriads  of  sinners,  un- 
changed sinners — creatures  so  unlike  to  the  heaven- 
ly inhabitants  of  which  we  have  been  speaking,  as 
to  have  no  filial  spirit  toward  the  Lord  God,  and  as 
to  engage  not  at  all  in  his  service.  Yet  some  of 
these  very  ones  may  not  be  able  to  see  or  conjecture, 


FOR   THE    IMPENITENT.  157 

should  they  die  to-day,  why  they  may  not  be  admit- 
ted into  heaven,  as  well  as  those  who  have  actually 
entered  there.  They  may  be  unable  to  discover 
any  serious  obstacle  in  the  way.  They  neither  con- 
sider, nor  think  they  have  any  reason  to  consider 
themselves  as  very  bad — far  from  it ;  and  they 
have  besides  heard,  and  see  no  reason  to  disbelieve 
it,  that  Jehovah  is  merciful.  Tlfey  hence  infer  that 
he  will  not  be  very  strict  or  particular  in  regard  to 
whom  he  admits  into  the  celestial  region. 

It  is  not  uncommon  for  unchanged,  unrenewed 
sinners  to  feel  differently  in  relation  to  this  matter, 
from  what  even  earthly  saints  or  christian  pilgrims 
do.  These  last,  not  unfrequently,  have  such  a  dis- 
covery of  their  aberrations  and  shortcomings,  and 
such  a  sense  of  the  greatness  and  power  of  their 
corruptions,  as  to  cause  them  to  wonder  how  they 
can  ever  have  the  celestial  gates  thrown  open  to 
them  ;  how  they  can  ever  become  companions  of 
the  cherubim,  and  the  spirits  of  perfectly  holy  men. 
It  seems  sometimes  to  them  as  if  there  were  wonder- 
ful obstacles  still  in  the  way.  But,  my  dear  reader, 
not  so,  always,  does  it  appear  to  the  inconsiderate 
and  blinded  sinner.  He,  on  the  contrar}?-,  will  per- 
haps think  it  strange  almost,  if  he  should  not  take 
up  his  abode  in  the  Canaan  on  high,  and  mingle 
with  the  inhabitants  of  that  better  land,  when  called 
away  from  this  lower  country. 

But  God  looks  upon  this  matter  very  difTerently 
14 


158  THOUGHTS    AND   COUNSELS 

from  what  the  self-righteous,  self-partial,  or  blinded 
sinner  does.  The  Lord  sees,  of  one  kind  or  another, 
so  much  in  the  way  of  it,  that  he  may  be  considered, 
oh  sinner,  as  feelingly  and  earnestly  saying  to  yo'i 
now,  and  again  at  the  hour  of  your  giving  up  the 
ghost,  "  How  shall  I  put  thee  among  the  children?" 
How  shall  I  put  thee  in  the  goodly  land  above,  and 
among  my  pure  and  beloved  creatures  there  ? 

There  are  certainly,  my  reader,  great  difficulties 
in  the  way  of  the  impenitent  and  unchanged  sinner 
being  put  into  the  heavenly  Canaan,  and  among 
the  saints  and  holy  angels  there.  Some  of  these 
difficulties  we  will  proceed  to  mention. 

1st.  One  of  the  difficulties  in  the  way  of  this  is, 
that  it  would  militate  against  GodJs  truth.  The 
Lord  has  promised  heaven  to  certain  ones,  plainly 
implying  that  to  those  of  contrary  character  or  ways 
he  will  not  grant  admittance  there.  We  find,  for 
instance,  such  a  question  asked  as  this:  "Lord,  who 
shall  abide  in  thy  tabernacle?  who  shall  dwell  in 
thy  holy  hill  ?"  A  part  of  the  answer  is :  "  He  that 
walketh  uprightly,  and  worketh  righteousness." 
We  are  left  to  infer,  that  those  who  do  not  answer 
to  this  description  shall  not  dwell  in  the  place  there 
specified.  But  the  sinner  does  not  walk  uprightly, 
and  work  righteousness.  It  is  by  implication  said, 
then,  that  he  shall  not  dwell  in  God's  holy  hill.  Yet 
this  would  prove  untrue,  should  the  unconverted  • 
sinner  be  put  along  with  God's  children  on  the 


FOR    THE    IMPENITENT.  159 

summits  of  glory.     Again  ;  in  the  24th  Psalm,  it  is 

asked,  "  Who  shall  ascend  into  the  hill  of  the  Lord? 
and  who  shall  stand  in  his  holy  place  V  The  an- 
swer is :  "  He  that  hath  clean  hands  and  a  pure 
heart.  He  shall  receive  the  blessing  from  the  Lord." 
The  inference  is  forced  upon  us,  amounting  to  a 
declaration  from  the  divine  mouth,  that  the  creature 
who  has  not  clean  hands  and  a  pure  heart,  and 
these  I  need  not  say  the  sinner  has  not,  shall  not 
stand  in  God's  holy  place.  And  so,  wherever  else 
you  find  a  promise  of  the  heavenly  Canaan  given, 
it  is  to  them  of  a  contrary  character  or  ways  from 
those  of  the  unsanctified  sinner — plainly  asserting 
in  the  form  of  implication,  that  to  him  it  is  not  to 
be  given. 

But  more  particularly  and  clearly  may  we  see,  from 
the  direct  threatenings  of  the  Lord,  that  the  wicked 
cannot  be  placed  in  heaven  without  militating  against 
God's  truth.  Let  us  look  at  a  few  of  those  declara- 
tions of  God  which  have  the  form  of  threatenings. 
These  are  some  of  them :  "  The  ungodly  shall  not 
stand  in  the  judgment,  nor  sinners  in  the  congre- 
gation of  the  righteous.  For  the  Lord  knoweth  the 
way  of  the  righteous ;  but  the  way  of  the  ungodly 
shall  perish. — For  thou  art  not  a  God  that  hath 
pleasure  in  wickedness,  neither  shall  evil  dwell 
with  thee.  The  foolish  shall  not  stand  in-thy  sight. 
— Upon  the  wicked  he  shall  rain  snares,  fire,  and 
brimstone,  and  an  horrible  tempest :  this  shall  be  the 


160         THOrGHTS  AND  COUNSELS 

portion  of  their  cup. — The  soul  that  sinneth,  it  shall 
die. — The  wages  of  sm  is  death. — These/'  speak- 
ing of  the  wicked,  "  these  shall  go  away  into  ever- 
lasting punishment. — And  they  that  have  done  evil 
unto  the  resurrection  of  damnation. — And  the  smoke 
of  their  torment  ascendeth  up  forever  and  ever." 
Does  it  not  from  these  declarations,  appear  as  clear 
as  any  thing  can,  that  God  cannot  put  the  un- 
changed, unsanctified  sinner  among  his  children  in 
heaven,  without  falsifying  his  word  ?  without  a 
sacrifice  of  his  character  for  truth?  This  is  one 
difficulty. 

2d.  Another  difficulty  in  the  way  of  the  unchanged 
sinner  being  put  into  the  upper  Canaan  among  the 
Lord's  children  is,  that  it  would  militate  against  or 
be  in  the  face  of  the  justice  of  God.  The  sinner, 
as  you  have  just  seen,  is  threatened  with  an  exclu- 
sion from  heaven  not  only,  but  with  everlasting 
punishment  for  his  sins.  Now  why  is  he  thus 
threatened?  Did  God  act  without  any  reason  in 
this  matter  ?  Did  the  creature,  on  account  of  sin, 
not  deserve  such  treatment  as  he  is  threatened  with, 
think  you  that  he  would  have  been  thus  threatened  ? 
If  it  had  been  unjust  to  execute  the  threatening, 
think  you  that  it  would  have  ever  issued  from  God's 
lips?  When  you  look  at  the  law,  you  find  what 
the  penalty  is,  in  case  of  disobedience.  Now  would 
such  a  penalty  have  ever  been  affixed,  if  what  it 
embodies  was  not  due  in  case  of  transgression  of  the 


FpR   THE    IMPENITENT.  161 

law,  or  of  non-conformity  to  it?  By  no  means. 
That  penally  shows  what  sin  deserves,  what  is  due 
to  it,  or  rather  what  is  due  the  sinner  on  account  of 
it.  God  has  rights ;  the  sinner  invades  them.  God 
has  just  claims ;  the  sinner  withholds  what  the 
Lord  justly  claims.  The  Almighty  tells  him  what 
he  deserves  on  account  of  invading  his  rights,  or 
withholding  his  claims  ;  tells  what  justice  demands, 
even  the  sinner's  everlasting  death.  Now,  can  the 
sinner  get  into  heaven  in  the  face  of  this  ?  No  satis- 
faction rendered  by  him  personally,  or  otherwise, 
to  divine  justice,  and  yet  he  escape  not  only,  but  be 
put  into  a  pleasant  and  magnificent  habitation  for 
ever  besides  ?  Surely  that,  reader,  cannot  be,  can  it  ? 
Take  this  additional  consideration.  It  appears 
from  scripture,  that  the  invasion  of  a  right,  or  the 
withholding  of  a  just  claim,  in  a  single  instance^  de- 
serves everlasting  death.  An  individual  act  of  this 
kind  is  threatened  with  such  a  punishment.  K  the 
human  creature  broke  the  divine  law  in  a  single 
instance  J  divine  justice  would  require  that  he  should 
be  cast  into  hell.  Adam  was  threatened  with  death 
upon  one  transgression.  So  is  every  one  of  his 
descendants.  Now,  in  how  many  instances  has 
the  sinner  broken  the  divine  law?  In  how  many 
instances  has  he  invaded  the  rights,  or  withholden 
the  just  claims  of  God  ?  Could  he  count  them,  if 
he  should  try  ?  Are  not  his  acts  of  this  sort  liter- 
ally innumerable  ?  And  can  he,  then,  in  the  face 
14* 


162  THOUGHTS    AND    COUNSELS 

of  the  vast,  mountainous  debt  which  he  has  con- 
tracted— in  the  face  of  these  innumerable  sins,  each 
of  which  deserves  such  a  judicial  infliction — oh,  can 
he,  in  the  face  of  all  this,  be  put  into  heaven,  among 
God's  saints  and  angels  there?  Do  you  not  see 
what  an  obstacle  divine  justice  presents  against 
such  a  thing? 

3d.  Another  difficulty,  reader,  in  the  way  of  put- 
ting the  unchanged,  unsanctified  sinner  among  God's 
heavenly  family  is,  that  it  would  be  very  offensive 
and  derogatory  to  the  holiness  of  God.  That  Jeho- 
vah is  a  holy  Being,  so  holy  that  the  heavens  are 
not  clean  in  his  sight — that  in  consequence  of  the 
infinite  holiness  of  his  nature  and  feelings,  he  bears 
an  intense  hatred  to  sin,  in  every  form  of  it,  and  so 
hates  all  the  workers  of  iniquity  as  such, — that  he 
is  of  purer  eyes  than  to  behold  evil,  and  cannot  look 
on  iniquity,  so  great  is  his  abhorrence  of  it,  and 
opposition  to  it — is  what  we  are  told,  and  clearly, 
in  the  scriptures  of  truth.  Now  is  not  here  an  ob- 
stacle, an  insuperable  one,  to  the  unsanctified  sinner's 
being, admitted  into  the  glorious  presence  of  God? 
for  God's  heavenly  family  are  in  his  glorious  pre- 
sence. What!  admit  a  creature  covered  and  per- 
vaded by  what  God  intensely,  infinitely  hates,  into 
his  immediate  presence  ?  Will  he  displease  himself 
so  much  as  to  bring  into  his  house  and  family,  a 
creature  that,  on  account  of  its  defilement,  is  so 
ofTensive,  that  he  cannot  bear  to  look  at  or  cast  his 


FOR    THE    IMPENITENT.  163 

eyes  upon  it?  That  would  be  a  strange  thing  in- 
deed. No  ;  he  will  keep  out  the  unsanctified, 
unholy  creature  from  his  glorious  presence  and 
kingdom — we  may  be  sure  of  it.  Such  a  loath- 
some, disgusting  object  he  would  not  pollute  heaven 
with,  nor  have  any  where  near  him.  He  will  keep 
every  such  object  outside  the  walls  of  the  celestial 
city,  yes,  and  at  a  much  greater  distance  from  where 
his  glorified  children  live.  What  did  God  do  with 
that  portion  of  the  angels  that  meddled  with  sin, 
and  so  soon  as  they  meddled  with  or  became  tainted 
by  it  ?  Did  he  let  them  stay  quietly  in  heaven  1  Did 
he  suffer  them  to  abide  there  as  before  ?  Did  he  not, 
on  the  contrary,  in  his  holy  indignation,  immediately 
rise,  and  drive,  hurl  them  out  of  the  holy  city  ?  He 
would  not,  indeed,  let  them  stop  and  live  any  where 
near  the  place  of  their  previous  residence.  He  drove 
them  far,  far  off — to  an  irreturnable  distance  from 
his  blest  abode.  This  he  did,  because  he  was  so 
holy,  and  hated  sin  so  much.  And  would  he,  after 
all  that,  would  he  now,  admit  into  heaven,  into  the 
the  very  place  from  which  he  expelled  the  sinning 
angels — would  he,  I  ask,  admit  any  other,  and  natu- 
rally inferior  creature,  that  has  stained  itself  with 
the  abominable  thing,  there?  He  would  not  act 
so  inconsistently.  Besides;  it  would  imply  that  he 
now  had  ceased  to  hate  sin,  or,  at  least,  that  he  now 
hated  it  less  than  he  once  did ;  that  the  immutable 


164  THOUGHTS    AND    COUNSELS 

God  had  changed  in  this  particular.     What  an 
absurdity ! 

In  addition ;  suppose  that  God  would  and  did 
open  the  door  of  heaven  to  the  unchanged,  unsanc- 
tified  sinner,  he  would  then  connive  at  sin,  would 
he  not?  and  all  his  other  intelligent  creatures  would 
find  out  that  he  connived  at  sin :  why,  then,  would 
not  the  holy  portion  of  them  begin  to  regard  God 
with  less  admiration,  and  feel  toward  him  less  esteem, 
than  they  previously  did?  Would  he  not  sirilf  in 
their  estimation  amazingly?  And  how  astonish-- 
ingly,  moreover,  would  the  motives  to  obedience 
and  submission  be  weakened !  Should  the  Lord  treat 
the  defiled  and  disobedient  in  the  same  way  that 
he  does  the  holy  and  obedient,  one  of  the  greatest  and 
most  powerful  motives  to  obedience  and  holy  living 
would  be  taken  away  or  wanting.  Encouragement 
would  be  thereby  afforded  to  the  rational  creatures 
of  God  to  disobey  or  sin  whenever  and  as  much  as 
they  might  be  tempted,  or,  on  one  or  another  account 
might  choose  to.  Sin  might  then  reign  universally 
on  this  globe,  and  no  one  fare  the  worse  here,  or 
have  the  prospect  of  faring  the  worse  hereafter  for 
it.  Indeed,  as  God's  holy  creatures  are  rewarded 
for  holy  service,  if,  without  a  change,  the  sinning, 
unsanctified  portion  could  be  admitted  into  paradise, 
and  fare  as  well  there  as  the  obedient  and  holy,  then 
would  the  former  appear  to  be  rewarded  for  sin,  in- 
ward and  actual.     The  awful  spectacle  would  then 


FOR    THE    IMPENITENT.  165 

be  witnessed,  of  creatures  being  rewarded  with  ever- 
lasting-' glory  and  felicity  for  sinning  against  God. 
The  thought  how  shocking ! 

4th.  Another  difficulty  in  the  way  of  God's  put- 
ting th£  unchanged  sinner  among  his  saints  and 
angels  in  the  celestial  Canaan  is,  that  it  would  have 
a  tendency  to  disturb  the  peace  and  harmony  of 
heaven.  God"  has  promised  his  people  rest  and 
peace  after  this  life.  Heaven  is  described  as  a  place 
of  rest:  "  There  remaineth  a  rest  to  the  people  of 
God."  But,  reader,  how  would  that  rest  be  disturbed, 
how  interfered  with,  if  impure  and  sinning  creatures 
were  put  into  "  the  city  of  habitation,"  as  well  as  the 
holy.  Uniformity  or  similarity  of  sentiment  and 
feeling  is  essential  to  the  peace  and  harmony  of  any 
society.  Now  the  holy  residents  in  paradise,  and 
the  sinner,  think  and  feel  very  differently,  the  one 
from  the  other.  Act  together  they  could  not  in  any 
thing.  If  the  saints  and  angels,  for  instance,  wanted 
to  sing  a  song  of  praise  to  their  infinite  Creator,  and 
should  begin,  why,  the  sinner,  if  there,  would  begin 
to  growl,  throw  in  his  tones  of  discord,  commence 
cursing  the  great  I  AM,  or,  in  other  ways,  try  to 
interrupt  and  stop  them.  Suppose  the  holy  throng 
should  propose  some  work  of  service  to  the  infinite 
King,  the  sinner  would  not  agree  to  the  proposal ; 
if  they  commenced,  he  would  not  join  in  it,  but  on 
the  contrary,  would  endeavour  to  prevent  the  exe- 
cution of  it  by  the  others.     If  they  should  cast  their 


166  THOUGHTS    AND   COUNSELS 

crowns  at  the  foot  of  the  throne,  and  cry,  "  Worthy 
art  thou,  O  Jehovah,  of  higher  praise  and  thanks- 
giving than  we  can  offer,"  the  sinner,  if  there,  would 
be  so  far  from  uniting,  that  he  would  call  them  fools, 
tell  them  to  pick  up  their  crowns,  and  qi^jt  their 
nonsense.  If  one  unchanged  sinner  might  be  ad- 
mitted into  the  heavenly  Canaan,  why  not  more  ? 
why  not  a  large  number?  why  not  even  all  when 
called  away  from  here  ?  And  what  sort  of  a  place 
would  heaven  then  be  ?  What  would  become  of 
peace  and  concord  1  How  would  the  wicked  annoy 
the  holy!  What  jarring,  discord,  and  confusion 
would  they  cause !  They  would  hate  God's  chil- 
dren ;  oppose,  persecute  them ;  and  would  do  all  in 
their  power  to  destroy  their  happiness,  and  keep 
them  from  praising  and  serving  the  Lord.  Now 
do  you  suppose,  my  unconverted  friend,  that  God 
would  put  any  creature  into  heaven  that  he  knew, 
if  there,  would  annoy  his  children  thus;  that  would 
cause  jarring  and  discomfort  in  every  part  of  para- 
dise ;  that  would  interfere  with  the  fulfilment  of 
their  Father's  kind  designs  and  promises  to  his 
children  ;  that  would  so  much  detract  from  the 
reward  he  had  given  them  reason  to  expect ;  ay, 
and  from  the  amount  of  glory,  praise,  and  service 
that  would  otherwise  be  rendered  to  him  ?  Of  course 
not. 

5th.  Still  another  difficulty  in  the  way  of  God's 
giving  the  unchanged  sinner  a  place  among  his 


FOR   THE    IMPENITENT.  167 

heavenly  family  is,  that  such  sinner  would  not  enjoy 
himself  if  he  were  there.  He  would  not  like  the 
appearance,  the  customs,  the  apparel,  nor  the  fare 
of  the  place.  He  would  not  be  pleased  with  the 
food  nor  beverage,  of  which  the  inhabitants  of  the 
upper  Canaan  partake.  He  would  feel  uncomfort- 
able in  a  company  who  were  employed  in  such 
exercises  as  saints  and  seraphs  on  high  are.  He 
would  have  no  taste  for  their  songs,  no  relish  for 
their  conversation,  no  liking  for  their  employments. 
He  would  not  be  satisfied  with  the  way  in  which 
the  celestial  city  is  lighted ;  he  would  even  prefer 
not  having  it  lighted  at  all,  considering  the  charac- 
ter of  the  objects  which  are  in  it,  as  well  as  how  the 
light  would  cause  him  to  appear.  The  sinner,  as 
you  know,  does,  even  in  this  world,  prefer  darkness 
to  light.  You  have  observed,  too,  that  he  does  not 
like  religious  conversation  and  devotion  here  ;  and 
that  he  gets  much  wearied  if  called  to  pass  an  hour 
or  two  where  Jehovah  is  prayed  unto  and  praised. 
Reader,  if  you  were  a  holy  creature  in  heaven,  and 
a  sinner,  for  experiment,  were  put  within  its  walls, 
what  would  you  witness  ?  Why,  you  would  not 
see  him  drawing  near  the  dazzling  throne  of  the 
Eternal  One  to  worship  him.  You  would  not  see 
him  entering  into  conversation,  delightingly,  with 
saint  and  seraph  ; — nor  following  the  Lamb,  as  he 
leads  his  redeemed  and  sanctified  ones  unto  the 
living  waters,  which  come  gushing  here  and  there 


168  THOUGHTS   AND   COUNSELS 

out  of  the  hills  of  paradise  ; — nor  opening  his  mouth 
to  receive  the  food  which  the  Lamb  has  to  give. 
You  would  observe  him  strolling  off,  and  trying  to 
get  by  himself,  that  he  might  not  be  annoyed  by 
the  sight  of  the  blazing  throne  of  the  Infinite  King, 
nor  by  the  songs  of  the  worshippers  round  about 
that  throne.  And  should  you  w^atch,  you  might, 
perhaps,  after  a  while,  see  him  creeping  along  close 
to  the  wall  that  skirts  the  heavenly  country,  and 
searching  for  some  opening  where  he  may  have  a 
chance  to  get  out  of  a  place  which  is  to  him  so 
mightily  disagreeable. 

You  see,  my  impenitent  friend,  from  what  has 
been  said,  that  there  are  real  and  great  difficulties 
in  the  way  of  the  unchanged  sinner  being  put  among 
God's  children  in  the  heavenly  Canaan,  I  say,  un- 
changed sinner :  for  there  are,  on  the  sunny  hills 
of  that  upper  country,  and  in  large  numbers,  too, 
those  who  were  once  sinners,  sinners  on  the  earth, 
and  of  Adam's  offspring.  They  got  there  somehow. 
But  how?  Such  difficulties  as  we  have  mentioned 
were  once  lying  in  their  way.  Was  it,  then,  in  the 
face,  or  in  spite  of  them  that  they  arrived  or  were 
put  there  ?  Did  this  occur,  for  instance,  in  the  face 
of  God's  justice,  and  holiness,  and  truth  %  Did  these 
suffer,  were  these  illustrious  attributes  tarnished  by 
their  admittance  to  the  hill  country  of  the  skies  ? 
You  may  be  sure,  not.  They  were  admitted  there 
after  such  a  manner  that  the  glory  of  none  of  these 


FOR    THE    IMPENITENT.  169 

perfections  was  soiled  in  the  least  thereby.  The 
holiness,  justice,  and  truth  of  God,  in  their  case, 
opposed  no  obstacles.  These,  severallj'',  were  satis- 
fied first.  This  was  done  through  a  substitute,  Jesus 
Christ  the  righteous.  His  obedience  and  atoning 
sufferings  were  offered  them  by  the  gospel  to  present 
as  a  satisfaction  on  their  behalf  to  God.  They  plead 
before  the  Father  thus :  "  We  suffered  the  penalty 
of  the  law,  we  met  the  demands  of  justice,  in  Christy 
whom  we  have  accepted  by  faith  as  our  substitute. 
By  him  w#  have  paid  the  debt  which  we  had  con- 
tracted. Thou  hast  executed  the  threatening  of  the 
law  which  was  against  us,  thou  hast  exhibited  thy 
hatred  to  our  sin,  and  thy  righteous  demands  have 
received  satisfaction,  in  Him  whom  thou  didst  give 
to  be,  and  whom  we  have  received  as  a  Saviour!" 
God  heard  their  plea.  His  justice,  holiness,  truth, 
all  professed  themselves  satisfied  in  reference  to 
them ;  and  so,  when  they  were  taken  from  the 
earth,  interposed  no  obstacles  to  their  reception  to 
the  upper  skies. 

And  as  to  those  other  difficulties  which  we  men- 
tioned, viz.,  the  possession  of  a  spirit,  of  views,  dispo- 
sitions, feelings,  that  could  not  harmonize  with  those 
of  the  heavenly  inhabitants :  a  spirit  which  would 
tend  to  create  disturbance  in  a  region  designed 
specially  by  the  Lord  as  the  abode  of  rest  and  peace ; 
and,  moreover,  a  want  of  taste  for  the  avocations, 
and  of  relish  for  the  joys  of  heaven — ^so  peculiar 
15 


170  THOUGHTS    AND   COUNSELS 

are  they — why,  these  difficuhies  became  removed , 
in  the  case  of  those  who  left  this  lower  for  the 
upper  sphere,  and  anterior  to  the  taking  of  their 
departure  Before  their  souls  took  their  flight  from 
their  bodies,  they  had  their  dispositions  and  their 
tastes  changed,  so  changed,  as  that  they  liked  similar 
employments  and  pleasures  with  those  of  the  celes- 
tial inhabitants.  Do  you  ask,  how?  Why,  here 
dear  reader,  were  rich  streams  of  mercy  flowing ; 
here  were  tenders  of  gospel  grace  made.  They 
drank  of  those  streams ;  they  accepltd  of  those 
tenders ;  and  they  became  wonderfully  different 
creatures  from  what  they  were  before.  The  Holy 
Spirit  came  and  offered  to  take  away  what  was 
wrong  in  them ;  came  and  offered  to  give  beauty 
in  the  room  of  deformity ;  purity  in  the  room  of 
pollution  ;  heavenly  principles  in  the  room  of  those 
corrdpt  ones  of  which  the  natural  heart  is  the  seat. 
And  that  Almighty  Spirit  was  not  bidden  away, 
nor  were  his  offers  slighted.  Thus  came  they  to 
the  possession  of  a  meetness  for  such  an  abode  as 
that  of  the  upper  Canaan.  They  got,  you  see.  the 
temper  and  the  tastes  of  children,  before  God  put 
them  among  the  children. 

Now,  (hear  it,  dear  impenitent  friend,)  the  sinner 
who  is  yet  on  these  mortal  shores,  and  who  lives 
under  the  light  of  the  gospel  sun,  might,  if  he  would, 
obtain  a  title  to,  and  a  meetness  for  the  heavenly  Ca- 
naan, in  a  way  similar  to  that  in  which  those  whom 


FOR    THE    IMPENITEJJT.  171 

we  have  just  noticed,  obtained  the  one  and  the  other 
of  these.  The  sinner,  if  he  would,  might  so  avail 
himself  of  the  merits  and  sacrificial  virtues  of  the 
death  of  Jesus,  for  instance,  as  that  neither  the  jus- 
tice, the  holiness,  nor  the  truth  of  God  would  inter- 
pose obstacles  to  his  translation  to  the  celestial  Judea, 
when  his  earthly  hoijse  of  this  tabernacle  shall  totter 
and  fall.  And  he  might,  moreover,  if  he  would,  so 
avail  himself  of  the  proffered  aid  and  influences  of 
the  Holy  Spirit,  as  that  he  would  not  be  a  disturber 
of  the  peace  of  the  heavenly  community,  if  put  among 
them ;  nor  have  a  soul  that  would  dislike  heaven's 
employments,  sicken  at  its  songs,  or  loathe  its  pro- 
visions. 

And  this  suggests  another  and  peculiarly  mourn- 
ful obstacle  in  the  way  of  the  sinner,  while  un- 
changed, being  put  into  the  celestial  world  when 
he  dies.  The  difficulty  is  this :  that  the  poor  de- 
praved creature,  in  instances  beyond  reckoning,  is 
not  disposed  to  avail  himself  of  what  the  gospel 
proffers;  is  unwilling  to  avail  himself  of  the  benefits 
of  Christ's  death,  and  the  aids  of  the  spirit  of  grace. 
How  common  is  it  to  find  sinners,  even  where  the 
gospel  rays  thickly  fall,  and  where  what  the  gospel 
has  to  give  is  freely  tendered,  refusing  to  satisfy  the 
demands  of  the  law  against  them,  by  taking  Christ's 
blood  and  death,  and  pleading  them  before  God — 
unwilling  and  refusing  to  render  a  satisfaction  to 
the  justice  and  truth  of  God,  by  throwing  themselves 


172         THOUGHTS  AND  COUNSELS 

on  the  sure  platform  of  substitution — on  the  vicarious 
sufferings  of  God's  only  begotten  Son.  Oh,  how 
much  are  they  urged  to  do  so — but  they  will  not 
They  are  on  their  way  to  the  judgment-seat,  and 
will  soon,  oh,  how  soon,  be  there ;  but  they  have 
no  such  interest  in  what  Christ  has  done  and  endured, 
as  that  God's  justice,  holiness,  and  truth  shall  raise 
no  objection  to  their  being  put  into  the  city  which 
hath  foundations,  whose  Builder  and  Maker  is 
God.  Appearing  there  on  their  own  footing,  these 
will  raise  objections  insuperable  to  their  being  put 
among  God's  children,  in  the  glorious  region  where 
they  live. 

How  common  also  is  it — do  you  not  know  it, 
reader? — to  find  sinners  unwilling  to  become  "  new 
creatures ;"  unwilling  to  have  their  depravity  purged 
out ;  to  have  their  dispositions  and  feelings,  tempers 
and  tastes,  changed  by  the  Spirit  of  God.  They 
refuse  to  yield  to  his  renewing,  transforming,  puri- 
fying influences ;  refuse  to  be  made  meet  to  occupy 
a  place  where  the  holy  angels,  and  the  spirits  of 
just  men  made  perfect,  have  their  residence.  Though 
much  urged,  entreated,  so  to  do,  they  refuse  to  be- 
come God's  children,  to  become  possessors  of  the 
mind  and  spirit  of  God's  children,  and  so  perpetuate 
the  obstacles  to  their  being  put  where  his  children 
of  the  human  and  angelic  order  dwell. 

Now,  sinner,  I  wish  to  tell  you,  and  1  will  do  it 
as  tenderly  as  I  can,  that  your  conduct  must  change 


FOR    THE    IMPENITENT.  173 

in  reference  to  what  the  gospel  has  to  give ;  your 
conduct  must  aher  in  reference  to  Jesus  Christ  and 
the  Holy  Spirit,  or  heaven  can  never  be  your  home. 
As  matters  at  present  stand,  the  difficulties  which 
are  in  the  way  are  such,  that  you  cannot  possibly,  in 
the  face  of  them,  enter  the  golden  city.  You  must 
have  such  a  title  to  heaven,  and  such  a  meetness  for 
it,  as  are  to  be  obtained  by  throwing  yourself  on 
Christ;  and  entertaining  the  Spirit's  enlightening, 
transforming,  sanctifying  influences,  or  the  goodly 
land  of  Canaan,  beyond  Jordan's  waves,  that  soul 
which  you  have  will  never  be  allowed  to  enter.  So 
far  as  respects  our  species,  heaven  is  intended  only 
for  those  who  have  an  evangelical  title  to,  and  meet- 
ness for  it.  You,  O  sinner,  at  present  have  neither. 
Be  persuaded,  then,  without  delay,  to  throw  yourself 
on  Calvary's  bloody  sacrifice,  and  to  give  your  soul 
to  the  Spirit,  to  be  created  anew,  that  your  home, 
hereafter,  and  f)frever,  may  be  with  God's  holy  and 
happy  children. 


15* 


174  THOUGHTS   AND    COUNSELS 


CHAPTER  X. 

CORRECT  REASONING. 

The  reasoning  to  which  I  allude,  reader,  is  that 
of  four  leprous  men  who  lived  in  the  time  of  the 
prophet  Elisha,  and  during  the  reign  of  Jehoram, 
king  of  Israel.  The  city  of  Samaria  was  suffering 
from  an  attack  of  the  Syrians.  Benhadad,  king  of 
Syria,  had  gathered  his  forces,  and  gone  and  be- 
sieged Samaria.  It  seems  that  the  Syrians  met 
with  little  opposition  till  they  came  to  the  capital, 
which  was  a  fenced  city,  i.  e.,  a  city  walled^  and 
otherwise  fortified.  This  town  appears  to  have 
been  attacked  at  this  time  so  simdenly  by  them, 
that  its  inhabitants  had  no  time  or  opportunity 
allowed  them  to  lay  in  any  special  store  of  provisions, 
so  that  it  seemed  now  illy  prepared  to  stand  it  out 
long  against  the  besiegers.  It  was  at  length  reduced, 
as  a  consequence  of  the  siege,  to  a  state  of  great  dis- 
tress. Want  stared  them  in  the  face.  Scarcity  as 
to  provisions  became  so  great,  that  the  inhabitants 
were  to  a  man,  threatened  with  death  from  starva- 
tion. "  There  was  a  great  famine,"  says  the  inspired 
historian,  "  ia  Samaria :  And  behold,  they  besieged 


FOR    THE    IMPENITENT.  175 

it,  until  an  ass's  head  was  sold  for  fourscore  pieces 
of  silver."  (2  Kings,  vi.  25.)  If  these  pieces  of  silver 
were  shekels,  then  about  the  sum  of  forty  dollars 
was  on  this  occasion  paid  for  the  head  of  an  animal 
which  was  ceremonially  unclean ;  which  was  not 
commonly  used  for  food ;  and  which  afforded  very 
little  sustenance.  Such  a  bargain,  it  seems,  was, 
at  this  distressing  period,  at  least  once  if  not  oftener, 
made,  in  the  urgency  of  hunger.  The  extremity 
of  the  famine  to  which  this  city  was  reduced  by  the 
siege  against  it,  appears  very  great,  from  another  cir- 
cumstance, related  after  the  one  already  mentioned. 
The  account  is  in  these  words:  "As  the  king  of 
Israel  was  passing  by  upon  the  wall,  there  cried  a 
woman  unto  him,  saying.  Help,  my  lord,  O  king ! 
And  he  said.  If  the  Lord  do  not  help  thee,  whence 
shall  I  help  thee?  out  of  the  barn-floor,  or  out  of 
the  wine-press?  And  the  king  said  unto  her. 
What  aileth  thee?  And  she  answered,  This 
woman,"  (a  neighbour,  I  suppose,)  "this  woman 
said  unto  me.  Give  thy  son,  that  we  may  eat  him 
to-day,  and  we  will  eat  my  son  to-morrow.  So  we 
boiled  my  son,  and  did  eat  him ;  and  I  said  unto 
her  on  the  next  day,  Give  thy  son,  that  we  may  eat 
him;  and  behold  she  hath  hid  her  son." 

Now  whilst  such  a  state  of  things  existed  loithin 
the  cityj  there  were  four  leprous  men  lodging  in 
tents  outside  of  its  walls,  who  experienced  the  dire 
effects  of  the  scarcity  which  raged  within.     They 


176  THOUGHTS   AND   COUNSELS 

had  their  lodging  ^^  without"  the  gate,  being  ex- 
cluded the  city,  because  as  lepers  they  were  cere- 
monially unclean.  The  rule  laid  down  concerning 
lepers,  as  given  to  Moses  in  the  law,  was  this: 
"And  the  leper  in  whom  the  plague  is,  his  clothes 
shall  be  rent,  and  his  head  bare,  and  he  shall  put 
a  covering  upon  his  upper  lip,  and  shall  cry.  Un- 
clean, unclean  !  he  shall  dwell  alone  ;  without  the 
camp  shall  his  habitation  be."  (Lev.  xiii.  45,  46.) 
In  another  place,  also,  (Num.  v.  1 — 4,)  it  is  said, 
"  And  the  Lord  spake  unto  Moses,  saying.  Com- 
mand the  children  of  Israel,  that  they  put  out  of 
the  camp  every  leper — both  male  and  female  shall 
ye  put  out ;  without  the  camp  shall  ye  put  them ; 
that  they  defile  not  their  camp  in  the  midst  where- 
of they  dwell.  And,"  it  is  added,  "  the  children  of 
Israel  did  so,  and  put  them  out  without  the  camp : 
as  the  Lord  spake  unto  Moses,  so  did  the  children 
of  Israel."  We  here  have  the  reason  assigned,  why 
the  four  leprous  men  were  lodging  outside  instead 
of  within  the  walls  of  the  city.  They  lodged,  how- 
ever, near  the  walls  without,  it  seems:  for  they  are 
spoken  of  as  being  "  at  the  entering  in  of  the  gate." 
(2  Kings,  vii.  3.)  Inasmuch  as  the  famine  raged 
to  such  an  extreme  in  the  city,  these  lepers  were  on 
the  point  of  perishing  from  starvation :  for  none 
came  from  within  the  town  out  to  them  to  bring 
them  food ;  and  they  were  so  enfeebled  or  other- 
wise affected  by  the  leprosy,  that  they  were  not  able, 


FOR   THE    IMPENITENT.  177 

probably,  to  procure  the  necessaries  of  life  by  any 
labour  of  their  own.  They  therefore  deliberate,  or 
consult  one  another,  as  to  what  shall  be  done  to 
escape,  if  possible,  the  death  from  want  which 
threatens  them.  Their  deliberations,  and  the  con- 
clusion to  which  they  at  length  come,  are  given  in 
the  following  words:  "They  said  one  to  another, 
Why  sit  we  here  until  we  die  ?  If  we  say,  we  will 
enter  into  the  city,  then  the  famine  is  in  the  city, 
and  we  shall  die  there ;  and  if  we  sit  still  here,  we 
die  also.  Now  therefore  come,  and  let  us  fall  unto 
the  host  of  the  Syrians :  if  they  save  us  alive,  we 
shall  live  ;  and  if  they  kill  us,  we  shall  but  die." 
(2  Kings,  vii.  3,  4.) 

They  attempted  to  carry  this  resolution  immedi- 
ately into  effect ;  the  consequence  of  which  was, 
that  their  lives  were  saved,  and  that,  too,  in  a  pro- 
vidential and  very  unexpected  manner.  We  are 
told  that  "  they  rose  up  in  the  twilight,  to  go  unto 
the  camp  of  the  Syrians  ;  and  when  they  were  come 
to  the  uttermost  part  of  the  camp,  behold,  there  was 
no  man  there.  For  the  Lord  had  made  the  host 
of  the  Syrians  to  hear  a  noise  of  chariots,  and  a  noise 
of  horses,  even  the  noise  of  a  great  host :  and  they 
said  one  to  another,  Lo,  the  king  of  Israel  hath  hired 
against  us  the  kings  of  the  Hittites,  and  the  kings 
of  the  Egyptians  to  come  upon  us.  Wherefore 
they  arose  and  fled  in  the  twilight,  and  left  their 
tents,  and  their  horses,  and  their  asses,  even  the 


178  THOUGHTS    AND    COUNSELS 

camp  as  it  was,  and  fled  for  their  life.  And  when 
these  lepers  came  to  the  uttermost  part  of  the  camp, 
they  went  into  one  tent  and  did  eat  and  drink" — 
found  provisions  to  save  them  from  death  by  famine 
— "  and  carried  thence  silver,  and  gold,  and  raiment, 
and  went  and  hid  it ;  and  came  again  and  entered 
into  another  tent,  and  carried  thence  also,  and  went 
and  hid  it."  (2  Kings,  vii.  5 — 8.)  They  also  carried 
news  to  the  people  within  the  city,  of  the  departure 
of  the  Syrians,  and  thus  were  instrumental  in  deliv- 
ering them  earlier  than  they  otherwise  would  have 
been,  from  the  fears  and  miseries  of  famine. 

The  reasoning  of  these  lepers,  reader,  is  that  which 
I  wish  you  to  fix  in  your  mind,  together  with  the 
resolution  to  which  they  came,  and  the  result  of 
carrying  that  resolution  into  efiect.  These  lepers 
"  said  one  to  another,  Why  sit  we  here  until  we 
die  ?  If  we  say,  we  will  enter  into  the  city,  then 
the  famine  is  in  the  city,  and  we  shall  die  there  ; 
and  if  we  sit  still  here,  we  die  also.  Now  there- 
fore," &c. 

Unconverted  reader, both  you  and  allunregenerate 
sinners  are  affected  with  a  leprosy — the  leprosy  of 
sin ;  and  being  thus  affected,  are,  in  consequence, 
excluded  from  the  camp  of  God's  Israel.  You  are 
outside  the  walls  of  Zion,  or  the  true  spiritual  church 
of  God.  You  are  likewise  in  danger,  as  the  lepers 
were ;  in  danger  of  death  ;  but  a  death  much  more 
tremendous  than  that  to  which  the  four  lepers,  of 


FOR    THE    IMPENITENT.  179 

whom  you  have  heard,  were  exposed : — a  death  not 
merely  temporal,  and  of  the  body,  but  the  eternal 
death  of  the  soul.  And  as  there  was  more  than  one 
way  in  which  the  lepers  might  die  a  natural,  so  are 
there  more  ways  than  one  in  which  you  and  other 
sinners  may  come  to  die  an  eternal  death — ay,  quite 
tf  number  of  ways.  There  are  many  ways  in  which 
sinners  may  be  lost  forever;  although,  as  w^ith  the 
lepers,  there  is  one  general  cause.  Famine,  or  want, 
was  the  general  cause  with  the  four  leprous  men. 
With  all  unconverted  or  impenitent  sinners,  sin  is 
the  general  cause.  But  as  the  leprous  men  might, 
and  were  in  danger  of  dying  from  famine  in  more 
than  one  way ;  so  are  sinners  in  danger  of  dying, 
or  being  lost  eternally, /;•<?7;^  sm,  in.  more  ways  than 
one. 

I.  The  four  leprous  men  said  one  to  another, 
"  Why  sit  we  here  until  we  die  ?  If  we  sit  still 
here,"  say  they,  "  we  die."  So  may  it  be  said, 
reader,  by  you,  and  by  every  unconverted  sinner, 
^  If  I  sit  still  where  I  am,  I  die — die  forever.' 

Mankind  are  not  naturally  in  so  safe  a  state  that 
they  can  indulge  sloth,  or  sii  still  without  danger. 
Their  state  being  a  sinful  one,  it  is  attended  with 
peril,  such  peril  that  they  have  need  to  awake,  and 
rise  up,  and  look  about  them  God,  nowhere  within 
the  lids  of  the  Bible,  encourages  the  sinner  to  expect 
life  or  salvation,  if  ho  sits  still  where  he  is — if  he  sits 
still  in  his  sins.     The  Lord  does  not  anywhere  say 


180         THOUGHTS  AND  COUNSELS 

to  him,  *  Sleep,  and  you  shall  be  saved — indulge  in 
sloth,  or  sit  still  in  carelessness,  and  you  shall  not 
die ;  you  shall  go  to  heaven.'  This  is  not  God's 
appointed  way  of  escaping  the  wrath  to  come.  Look 
at  the  case  of  the  man  mentioned  in  the  25th  of 
Matthew,  who  went  and  hid  in  the  earth  the  talent 
entrusted  to  him  by  his  master.  When  he  came  to 
be  reckoned  with,  his  lord  said  unto  him,  "  Thou 
wicked  and  slothful  servant," — wicked  because 
slothful,  as  well  as  slothful  because  wicked.  "  Take, 
therefore,"  says  his  lord,  "  the  talent  from  him,  and 
give  it  unto  him  who  hath  ten  talents.  And  cast 
ye  the  unprofitable  servant  into  outer  darkness: 
there  shall  be  weeping  and  gnashing  of  teeth." 

God  nowhere  sanctions  idleness.  He  says  to 
those  not  engaged  in  his  service,  "  Why  sit  ye  here 
all  the  day  idle  ?"  Some  persons  do  not  seem  to 
imagine  that  sins  of  omission  are  hardly  sins  at  all. 
Let  such  glance  at  the  account  of  the  judgment-day 
and  its  proceedings,  as  given  in  the  latter  part  of 
the  25th  of  Matthew.  Who  are  they  to  whom  the 
Judge  will  say,  Depart  from  me,  ye  cursed,  into 
everlasting  fire  ?  Why,  you  may  at  once  see,  there, 
that  they  are  those  that  did  not — did  not  do  the 
things  which  it  was  their  duty  to  have  done.  They 
were  idle.  They  are  condemned  for  sitting  still. 
"  They  go  away,"  according  to  the  account  there 
given,  or  language  used, — '•  they  go  away  into 
everlasting  punishment,"  for  omission  or  inaction, 


FOR    THE    IMPENITENT.  181 

Do  not  misunderstand  me :  I  say,  according  to  the 
account  there  given.  The  provisions  of  God's  grace 
themselves  are  not,  in  the  scriptures,  represented  as 
attainable,  or  at  least  as  attained,  by  the  negligent 
and  slothful.  Far  from  it.  "  How  shall  we  escape," 
says  an  inspired  penman,  "  if  we  neglect  so  great 
salvation?"  The  five  foolish  virgins  were  sleeping, 
whilst  they  should  have  been  busy  in  providing  oil 
for  their  lamps.  The  consequence  was,  that  when 
the  bridegroom  came,  they  were  not  ready  for  him, 
and  were  consequently  shut  out.  You  cannot  sit 
still — not  any  sinner  can,  and  yet  comply  with  the 
requisitions  of  the  gospel.  That  demands  activity. 
That  requires  the  whole  man,  with  all  its  powers, 
to  be  stirred  up  to  action.  The  demands  of  the 
gospel  are.  Repent,  Believe,  Watch,  Pray,  Deny 
thyself,  Take  up  thy  cross.  Follow  me.  These 
things  seem  to  be  requisite  before  a  fallen  being 
can  share  in  the  joys  and  immunities  of  heaven. 
Yet  these  things  imply  great  activity,  ay,  and  activity 
of  all  the  human  powers,  in  a  certain  way.  The 
Lord  Jesus  Christ  says,  "Strive," — as  the  original 
imports,  agonize — '•  strive  as  those  that  run  for  a 
prize  " — exert  yourself  to  the  utmost, — "  to  en  ler  in  at 
the  strait  gate :  for  many  will  seek  to  enter  in,  and 
shall  not  be  able."  Sinners  are  not  in  a  vessel  on 
a  stream,  where  they  may  sit  still  and  yet  be  borne 
as  by  the  natural  current  to  the  secure  and  blissful 
harbour  of  heaven.  Such  are  far  from  being  the 
16 


182         THOUGHTS  AND  COUNSELS 

representations  of  the  God  of  truth  in  his  word. 
Yet  how  many,  oh,  what  large  numbers  of  sinners 
are  sitting  still ;  are  doing  nothing,  nothing  at  all, 
to  escape  impending  destruction.  O  careless,  im- 
penitent creature  !  what  mean  you  ?  Why  are  you 
sitting  idle,  "  still,"  amidst  gathering  storms,  and  a 
lowering  sky  ?  Can  you  be  so  blind  and  insensible 
as  to  be  unapprehensive  of  danger  1  Onward  are 
you  wafted,  and  with  what  rapidity,  by  time's  swift 
current,  toward  eternity's  ocean  ;  your  soul,  your 
all  in  jeopardy,  and  yet  what  listlessness!  what 
torpitude !  as  if  there  was  naught  to  be  attended  to; 
as  if  all  was  safe,  all  well  with  you !  How  mourn- 
ful, how  heart-rending  a  sight  it  is,  to  see  a  poor, 
impenitent,  unchanged  creature,  so  stupid,  blind, 
and  hardened  in  sin,  as  to  remain  unmoved,  care- 
less, prayerless,  whilst  he  knows  not  at  what  hour 
the  cold  mists  of  death  shall  settle  upon  him,  and 
his  spirit  pass  beyond  the  confines  of  mercy.  Flee, 
O  my  impenitent  friend.  I  beseech  you,  flee  from 
hastening  wrath.  Those  dark  clouds,  and  that 
bellowing  thunder,  betoken  a  storm.  Seek  a  shel- 
ter ;  escape  for  thy  Hfe  !  "  A  dying  man,  who  had 
cared  for  every  thing  more  than  for  his  soul,  awoke 
in  an  agony,  as  the  scene  of  life  was  drawing  to  a 
close,  and  throwing  upon  his  wife  a  look  of  wild- 
ness  and  terror,  exclaimed,  '/^??i  going — but  ivhere! 
where  /'  "  These  were  the  last  words  he  uttered, 
before  he  was  called  to  his  final  account.     Death 


FOR    THE     .MPENITENT.  183 

had  taken  him  by  surprise.  The  valley  before  him 
was  all  darkness  and  despair,  and  he  shuddered  on 
entering  it.  Reader,  remember  you  are  very  soon 
to  go — and,  Where  ?  lohere  ? 

The  lepers  had  become  sensible,  it  seems,  of  their 
danger.  They  had  been  sitting  still ;  but  they  are 
now  brought  to  see  that  this  will  not  do.  They 
appear  now  fully  convinced  that  something  must  be 
done,  or  die  they  must.  There  is  no  perad venture 
about  it,  if  they  remain  where  they  are.  "  Why  sit 
we  here,"  say  they,  "until  we  die?"  They  had 
fully  made  up  their  minds,  it  appears,  as  to  the  con- 
sequences of  sitting  still :  for  they  add,  in  the  most 
positive  language,  ''  If  we  sit  still  here,  we  die." 
They  discovered  their  danger.  But  it  was  not  now 
merely  a  matter  of  discovery ;  it  had  become  at  this 
time  also  a  matter  oi  feeling^  of  deep  feeling.  They 
had  become  alarmed,  so  great,  imminent,  the  danger 
that  threatened  them — and  they  had  cause  to  be 
alarmed. 

Would  that  the  impenitent  reader  of  these  pages, 
and  every  other  sinner,  might  both  see  and  feel  as 
much.  Would  that  they  all  were  so  awakened  to 
a  sight  and  sense  of  their  fearful  condition,  as  to  be 
constrained  to  say,  one  to  another,  or  at  least  to 
themselves,  not  only  with  the  positiveness,  but  also 
with  the  anxious  feeling  of  the  lepers,  "  If  we  sit 
still  here,  we  die."  But  alas !  how  many  are  there 
who  have  apparently  no  concern  about  their  situa- 


184  THOUGHTS   AND   COUNSELS 

tion,  though  it  is  infinitely  more  perilous  than  that 
of  the  lepers.  They  are  so  immersed  in  worldly 
cares  and  business  ;  they  have  so  many  earthly 
schemes  to  occupy  their  thoughts,  and  absorb  and 
interest  the  feelings  of  their  carnal,  unrenewed  hearts, 
that  they  have  no  time,  or  thought,  or  feeling  to  de- 
vote to  their  spirits  immortal.  Oh,  what  inexpres- 
sible, infinite  peril  are  all  unrepentant  sinners  in  ; 
yet  there  is  but  here  and  there  one  that  appears  to 
feel  or  even  to  see  it.  What  crowds  are  whirling 
toward  perdition,  with  as  little  thought  or  concern 
as  the  ox  passes  on  to  the  slaughter.  Sinner,  I 
entreat  you  to  thiyik.  Rush  not  onward  to  an  eter- 
nal hell  without  thinking  where  you  are  going ! 

We  remarked  that  the  four  lepers  became  sensi- 
ble, deeply  so,  that  it  would  not  do  for  them  to  sit 
still — that  they  must  do  something  if  they  would 
escape  death.  And  what  must  they  do?  Must 
they  rise  up  and  go  into  the  city?  Could  they  in 
this  way  preserve  their  lives?  No  ;  it  appears  not. 
As  we  have  found  them  saying,  "  If  we  sit  still  here, 
we  die  ;"  so  do  we  also  find  them  declaring,  '•^  If  we 
say  J  we  will  enter  into  the  dtp,  then  the  famine  is  in 
the  citi/,  and  we  shall  die  there^  From  which  we 
would  take  occasion  to  remark, 

II.  That  it  is  not  every  kind  of  doing  that  will 
secure  the  sinner  from  death  or  ruin.  Whilst  if  the 
unconverted  sinner  '-sits  still,"  interminable  ruin 
will  overtake  him ;  yet  there  are  some  things  he  may 


FOR    THE    IMPENITENT.  185 

do,  with  a  desire  and  design  to  escape  death,  and  se- 
cure endless  life,  and  yet  these  things  be  unavailing. 
Some  things  may  be  resorted  to,  as  means  to  escape 
eternal  destruction,  which  will  not  secure  that  end. 
The  sinner  who  is  awakened,  who  is  convinced  of 
his  sins  and  his  danger,  is  liable  to  betake  himself 
to  some  improper  source  for  help.  There  are  what 
the  scriptures  call  "  refuges  of  lies  ;"  and  there  is  a 
wonderful  inclination  or  tendency  in  the  depraved 
human  heart  to  resort,  under  conviction,  to  some  of 
these.  Man's  spiritual  adversary,  the  devil,  is  also 
very  busy  with  his  temptations ;  very  active  in  his 
attempts  to  get  awakened  sinners  to  have  recourse 
to  some  false  refuge,  or  settle  down  on  some  wrong, 
sandy,  soul-ruining  foundation.  Several  of  the 
senseless  observances  and  absurd  ceremonies  of  the 
Romanists  may  be  ranked  among  the  false  and 
deceitful  refuges.  According  to  these,  sinners  are 
set  at  doing  something,^  doing  penance,  for  instance, 
or  makmg  confession  before  a  priest,  in  order  to 
obtain  absolution  ;  or  praying  to  the  Virgin  Mary, 
and  departed  saints,  or  other  things  as  absurd;  and 
hoping  to  obtain  heaven  by  such  means.  Or,  awak- 
ened sinners  maybe  tempted  to  lay  great  stress  and 
place  much  dependence  on  some  dream  they  have 
had,  or  some  light  they  may  fancy  they  have  seen, 
or  some  voice  they  may  imagine  they  have  heard. 
Or,  they  may  lop  offsome  of  their  old  sins,  and  thus 
commence  an  outward  reformation,  and  depend  on 
16* 


186  THOUGHTS    AND   COUNSELS 

it  for  eternal  life.  They  may  go  to  work  to  weave 
a  web,  and  to  make  out  of  it  a  covering  of  righteous- 
ness for  themselves,  and  thus  attempt  to  enter  heaven 
on  the  ground  of  personal  merit.  Or,  they  may  enter 
on  the  business  of  fasting,  praying,  weeping,  and 
place  their  dependence  on  these,  altogether,  for  sal- 
vation— and  so.  by  mistake,  fail  of  obtaining  pardon, 
or  entering  into  life.  We  know,  reader,  what  mis- 
takes the  Pharisees  fell  into  as  to  this  matter.  Paul 
says  of  them,  (Rom.  x.  3,)  "  For  they,  being  ignorant 
of  God's  righteousness,  and  going  about  to  establish 
their  own  righteousness,  have  not  submitted  them- 
selves unto  the  righteousness  of  God."  It  is  not  a 
very  uncommon  occurrence  for  awakened  sinners, 
in  the  present  age,  to  fall  into  a  similar  mistake. 
Concerning  John  Bunyan,  it  is  said,  that,  when  he 
was  under  conviction,  he  ran  for  a  while  into  a  mis- 
take of  this  kind.  "  Hearing  a  poor  but  pious  man 
speak,  one  day,  with  delight  of  the  comfort  to  be 
derived  from  religion  and  the  Bible,  Bunyan  was 
so  affected,  that  he  resolved  to  prove,  in  some  measure 
at  least,  the  occupation  which  had  afforded  so  much 
joy  to  the  other.  He  read  the  scriptures  ;  lopped 
off  his  outward  vices ;  and  was  regarded  by  himself 
and  others  as  a  very  religious  man."  But  he  was 
destined  not  long  to  rest  his  hopes  for  eternity  on 
the  sandy  foundation  of  his  own  righteousness,  it 
seems :  for,  one  day  he  overheard  a  number  of  poor 
women   in   Bedford   in  conversation  on  religious 


FOR    THE    IMPENITENT.  187 

subjects ;  the  result  of  which,  along  wit^i  the  appear- 
ance of  pleasantness  and  satisfaction  in  these  themes 
which  they  manifested,  was,  that  he  resolved  to  seek 
further  opportunities  of  hearing  their  discourse.  This 
led  to  a  renunciation  of  his  own  schemes  as  utterly- 
worthless,  and  a  more  sound  and  intelligent  view 
of  the  gospel  plan  of  salvation.  In  the  life  of  David 
Brainerd,  weare  informed  that  that  excellent,  devoted 
man  fell  for  a  time,  also,  anterior  to  his  true  conver- 
sion, into  a  like  mistake.  The  proud,  carnal  heart 
of  the  unregenerate  sinner,  even  when  he  is  awak- 
ened, shows  oftentimes  a  very  great  reluctance  to 
resign  all  dependence  on  self;  to  renounce  all  self- 
righteousness  ;  and  to  feel  and  confess  his  uttei 
impotence,  or  inability  to  obtain  justification  and 
eternal  life  on  the  ground  of  personal  deservings ; 
and  to  cast  every  thing  of  this  sort  at  once  to  the 
winds. 

"  An  Indian  and  a  white  man  being  at  worship 
together,  were  both  brought  under  conviction  by  the 
same  sermon.  The  Indian  was  shortly  after  led  to  re- 
joice in  pardoning  mercy.  The  white  man,  for  a  long 
time,  was  under  distress  of  mind,  and  at  times  almost 
ready  to  despair ;  but  at  length  he  was  also  brought 
to  a  comfortable  experience  of  forgiving  love.  Some 
time  after,  meeting  his  red  brother,  he  thus  addressed 
him  ;  '  How  is  it  that  /  should  be  so  long  under  con- 
viction, when  you  found  comfort  so  soon  V  '  Oh, 
brother,'  replied  the  Indian, '  me  tell  you.     There 


188  THOUGHTS    AND    COUNSELS 

come  along  a  rich  prince ;  he  propose  to  give  you 
a  neio  coat ;  you  look  at  your  coat  and  say, '  I  don't 
know  ;  my  coat  pretty  good ;  I  believe  it  will  do  a 
little  longer.'  He  then  offer  me  new  coat ;  I  look 
on  my  old  blanket ;  I  say,  this  good  for  nothing ;  I 
fling  it  right  away,  and  accept  the  new  coat.  Just  so, 
brother,  you  try  to  keep  your  own  righteousness  for 
some  time  ;  you  loath  to  give  it  up :  but  I,  poor  In- 
dian, had  none.  Therefore  I  glad  at  once  to  receive 
the  righteousness  of  the  Lord  Jesus  Christ.'  " 

It  is  an  encouraging  circumstance  when  awak- 
ened sinners  become  so  fully,  deeply  convinced,  that 
they  have  no  personal  qualities  or  performances  of 
such  a  character  that  they  can  glory  in,  or  depend 
upon  them  for  salvation  ;  when  they  become  so 
humbled,  and  so  sensible  of  their  helpless  and  un- 
done condition,  as  that  they  will  willingly  resign  or 
renounce  every  thing  of  this  sort — cast  away  every- 
thing whatsoever  that  prevents  or  operates  as  a  hin- 
derance  to  their  flying  as  for  their  lives  to  the  only 
true  help  or  refuge. 

The  lepers,  being  convinced  that  they  must  die 
from  famine  if  they  enter  into  the  city,  no  less  than 
if  they  sit  still,  form  a  resolution  which  avails  to  the 
delivering  of  them,  effectually  and  at  once,  from 
danger  and  threatened  death.  They  say  one  to 
another,  as  the  result  of  their  deliberations,  "  Now 
therefore  come,  and  let  us  fall  unto  the  host  of  the 
Syrians :  if  they  save  us  alive,  we  shall  live ;  and 


FOR    THE    IMPENITENT.  189 

if  they  kill  us,  we  shall  but  die."  They  were  shut 
wp  to  this  way ;  'iw  other  was  left  open  to  them,  if 
they  would  save  their  lives.  This  expedient  was 
attended  with  a  favourable  result.  From  which  we 
are  led  to  remark, 

III.  That  sinners  should  resolve,  and,  lookino-  to 
the  strong  for  strength,  should  carry  the  resolution  at 
once  into  effect,  that  they  will  try  to  escape  endless 
death,  and  secure  eternal  life,  in  that  one  only  way 
which  the  gospel  points  out. 

Suppose,  dear  reader,  that  throughout  the  caverns 
of  the  lost,  the  sound  should  be  heard — suppose  that 
on  the  ears  of  the  fallen  spirits  of  the  pit  should  for 
the  first  time  fall  a  voice,  making  such  a  proclama- 
tion as  this:  "  Perhaps^  perha'ps  mercy  may  befoundV 
Oh,  what  a  load,  what  a  burden  would  roll  off  from 
their  bosoms.    How  would  their  hearts  be  lightened 
by  such  a  sound.    Despair  itself  would  begin  to  put 
on  a  smile  ;  and  the  wo-begone  spirits  would  instan- 
taneously feel  as  if  they  already  were  almost  out  of 
hell.     I  ask,  then,  should  not  fallen  men  on  earthy 
who  fully  deserve  to  drink  of  the  wine  of  God's 
indignation  forever,  without  one  drop  of  ease  or 
comfort  mixed  with  it — oh,  should  not /At-?/ feel  their 
hearts  kindling  with  emotions  of  joyfulness,  if,  by 
an  accredited  messenger  from  the  court  of  heaven, 
it  should  be  said  in  their  hearing :  Perhaps,  perhaps 
mercy  may  be  found;  perhaps  sinners  can  find  pardon 
and  peace  ;    perhaps  there  is  some  way  in  which 


190  THOUGHTS    AND   COUNSELS 

they  can  be  restored  to  the  favour  of  a  justly  offended 
God,  and  thus  escape  the  awful  and  unending  wrath 
and  woe  which  threaten  them  ?  Reader,  if  per- 
chance you  be  one  whose  eyes  the  scales  have  so 
far  left  that  you  begin  to  see,  and  from  whose 
heart  and  conscience,  torpor  and  death  are  so  far 
lifted  off,  that  you  begin  to  feel  that  you  are  a  great 
sinner  before  God,  so  great  a  sinner  that  you  stand 
amazed  that  you  are  not  now  for  your  sins  in  hell 
— I  would  just  say  to  you,  that  -perhaps  you  can  find 
mercy ;  perhaps  there  can  some  way  be  found  in 
which  you  may  escape  the  damnation  of  hell.  In 
running  my  eye  over  God's  Bible,  I  thmk  1  discover, 
to  say  the  least,  some  little  ground  of  encouragement 
of  this  sort  for  the  guiltj'-,  trembling,  anxious,  inquir- 
ing soul ;  some  little  prospect  that  he  may  escape 
the  death  that  never  dies,  and  find  the  life  which 
never  ends,  if — if Let  us  see. 

In  looking  over  the  Book  which  contains  God's 
revelation,  I  find  a  brief  account  of  some  wonderful 
doings  on  Calvary.  I  find  that  God's  blessed  and 
only-begotten  Son  once  was  there.  And  on  inquir- 
ing for  what,  for  what  he  was  there,  I  learn  that  it 
was  for  sinners^  yes,  for  sinners  !  And  what  did 
Jesus,  God's  blessed  Son,  do  there  ?  Ah  !  I  find 
him  opening  a  fountain  there,  for  some  purpose.  I 
find  him  there  suspended  on  a  tree,  a  sufferer — oh, 
what  a  sufferer  !     Do  you  see  him  on  that  cross  ? 

Reader,  that  death — that  death  was  for  the  life  of 


FOR    THE    IMPENITENT.  191 

certain  fallen  creatures.  Perhaps  your  case  was 
remembered  there.  And  perhaps,  if  you  will  now 
go  to  this  once  crucified  One,  go  humbled,  broken- 
hearted, feeling  yourself  to  be  a  poor,  undone  crea- 
ture, that  needs  help,  ay,  perishingly  needs  it ; — 
perhaps,  if  you  will  go  to  Jesus  in  this  way,  and 
surrender  yourself;  throw  on  him  the  whole  burden 
of  your  heart ;  cast  yourself,  with  all  your  sins,  all 
your  guilt  and  unworthiness,  into  his  arms  ;  for  him 
repudiate  every  idol — in  a  word,  give  up  all — I  say, 
perhaps,  in  such  case,  he  will  receive  and  bless  you — 
perhaps  he  then  will  have  mercy  on  your  soul ;  take 
off  the  burden  from  your  conscience ;  and  save  you 
from  the  everlasting  damnation  that  threatens  you, 
and  which  you  cannot  say  that  you  do  not  deserve. 
I  know  of  no  other  method  by  which  you  can  escape 
God's  burning  wrath  forever.  I  cannot  find,  within 
the  lids  of  the  Bible,  the  least  intimation  of  any 
other  way.  Guilty,  perishing  sinner,  to  what 
danger  are  you  this  moment  exposed !  Will  you 
not  resolve,  as  the  only,  the  last  resort,  to  rush  im- 
mediately into  the  arms  of  Christ,  saying  as  you  go, 
like  the  lepers  at  the  entering  in  of  the  gate  of  Sa- 
maria, "  If  he  save  me  alive,  I  shall  live  ;  and  if  he 
reject  or  refuse  to  have  anything  to  do  with  me,  if 
he  cast  me  off,  I  shall  but  die."  Sinner,  in  your 
straitened,  perilous  condition,  will  you  not  now  at 
once  rise  up  and  go  to  Jesus,  saying  to  yourself  as 
you  rush  toward  him — 


192  THOUGHTS    AND    COUNSELS 

•'  Perhaps  he  will  admit  my  plea, 
Perhaps  will  hear  my  prayer ; 
But,  if  I  perish,  I  will  pray, 
And  perish  only  there. 
I  can  but  perish  if  I  go ; 
I  am  resolved  to  try ; 
For  if  I  stay  away,  I  know 
I  must  forever  die." 


FOR    THE    IMPENITENT.  193 


CHAPTER  XI. 

WHY   DIE? 

To  die  is  a  serious  matter,  in  what  way  soever 
you  look  at  it,  or  in  whatever  sense  you  take  it.  It 
is  a  serious  matter  to  die  even  a  temporal  death ; 
that  death  which  consists  in  the  extinction  of  animal 
life.  No  one,  however  hardened,  can  look  upon  a 
fellow  creature  dying,  without  feeling-  that  it  is  so. 
To  behold  a  human  being  stretched  on  that  couch 
which  he  is  destined  to  leave  only  to  be  borne  to 
the  "  narrow  house ;"'  to  behold  that  vacant  stare  as 
his  glaring  eyeballs  are  becoming  moveless  in  their 
sockets :  to  witness  his  tossings,  his  altered  counte- 
nan(;e.  his  heaving  bosom,  the  pains,  the  groans,  the 
dying  strife  ;  and  to  think,  moreover,  that  here,  here 
is  the  end  of  him,  so  far  as  his  earthly  career  is  con- 
cerned ;  and  the  introduction  of  the  more  interest- 
ing, the  thinking,  immaterial  part  to  another  and 
changeless  state  of  being — ah,  here  is  something 
solemn  in  its  character  indeed  ! 

And  if  solemnity  rests  about  the  death-bed  of  a 
fellow  creature ;  if,  when  we  look  upon  the  mortal 
conflict  of  one  we  love,  of  a  dear  relative,  for  in- 
17 


194         THOUGHTS  AND  COUNSELS 

Stance,  around  whom  cluster  the  warmest  affections 
of  our  hearts,  we  cannot  keep  away  from  our  minds 
the  impression  that  this  is  solemn  work ;  oh,  how, 
then,  when  we  think  of  it,  must  appear  as  to  solem- 
nity, our  own  personal  struggles  with  the  insatiate 
archer !  We  know,  dear  reader,  that  it  is  appointed 
unto  you  and  me  to  fall  before  him  ;  that  there  is 
no  keeping  of  our  hearts  from  his  sharp  and  fatal 
shafts.  Such  an  event,  solemn  as  it  is,  being  un- 
avoidable, it  would  be  but  mockery  to  put  to  you 
the  question.  Why  will  you  die  this  death  ? 

But,  my  friend,  there  is  another  and  far  more 
serious  and  awful  death  than  this.  "  There  is  a 
death  whose  pang  outlasts  the  fleeting  breath:"  a 
death  eternal.  Eternal  death  !  Ah,  this  is  a  phrase 
big  with  meaning.  Can  any  human  tongue  tell  in 
full  what  that  death  is  ?  To  be  ever  dying — always 
undergoing  the  struggles  and  tortures  of  death  ; 
dying  through  days,  years,  centuries,  eternity  !  A 
death  in  which  there  is  no  ceasing  to  exist  and  to 
suffer !     What  a  death ! 

Suffer  ?  What  will  the  sinner,  going  into  eter- 
nity impenitent  and  unpardoned,  suffer,  after  his 
natural  life  closes?  Why,  he  will  suffer  more  than 
eye  here  hath  seen,  or  ear  heard,  or  heart  conceived. 

One  thing  which  may  be  specified  that  he  will 
suffer,  may  be  thrown  under  the  head  of  loss.  He 
will  suffer  the  loss  of  all  that  he  here  holds  dear. 
Man  was  made  by  his  Creator  a  social  being.    He 


FOR    THE    IMPENITENT.  195 

cannot  be  happy  when  cut  off  for  any  considerable 
time  from  society.  He  must  have  about  him  those 
whom  he  loves,  and  who  love  him,  or  be  wretched. 
Now,  if  you  enter  eternity  an  unreconciled,  unsanc- 
tified  creature,  no  friend,  no  heart  entertaining  to- 
ward you  the  least  kind  feeling,  will  you  discover 
there.  You  will  be  henceforth  forever  a  stranger 
to  all  domestic  and  all  social  sweets.  Reader,  think 
of  it.  How  sad,  horrible,  to  be  where  you  can  en- 
joy none  of  the  pleasures  of  sympathy,  friendship; 
no  interchange  of  kind,  tender,  glowing  thought 
and  feeling; — to  be  where,  what  way  soever  you 
look,  whether  upward  toward  heaven,  or  around 
you  in  the  lake  that  burneth  with  fire,  your  eye  can 
light  on  none  but  such  as  are  hostile  to  you,  and 
wishing  the  continuance  and  increase  of  your  tor- 
ment. 

You  will  experience,  likewise,  the  privation  of 
all  that  here  yields  pleasure  to  the  eye,  or  music  to 
the  ear,  or  gratification  to  the  taste,  or  any  other  of 
the  senses.  Have  you  possessed  wealth,  or  any 
amount  of  worldly  substance,  while  on  earth  ?  It 
is  left  behind.  Did  you  secure  the  wreath  of 
honour,  the  laurels  of  distinction  ?  These  you 
carry  not  with  you  to  your  everlasting  abode. 
Have  you  loved  either,  idolatrously  ?  Your  idol 
leaves  you  when  you  journey  hence.  All  •'  your 
good  things"  you  have,  exclusively,  in  this  hand 
breadth  portion  of  your  existence.    If  any  suffering 


196  THOUGHTS    AND   COUNSELS 

can  arise  from  iva7it^  then  of  suffering  will  you  be 
the  victim,  for,  in  common  with  "the  rich  man," 
you  will  want  "  a  drop  of  water,"  in  the  pit  to  which 
you  will  descend  upon  your  departure  from  this 
world. 

In  the  place  of  lost  spirits,  you  will  have  appetites, 
but  they  will  be  doomed  to  remain  unsatisfied  ;  you 
will  feel  the  cravings  of  passion  and  desire,  but  these 
will  continue  unrelieved.  They,  severally,  will 
burn  and  rage,  and  cry  perpetually  for  gratification, 
but  will  find  none.  Such  a  sentiment  as  this  last, 
was  not  absent  from  the  mind  of  the  ancient  heathen 
poets — who  represented  Tantalus  as  punished  in 
hell  with  an  insatiable  thirst,  and  placed  up  to  the 
chin  in  the  midst  of  a  pool  of  water,  which,  how- 
ever, flows  away  as  soon  as  he  attempts  to  taste  it. 
There  hangs  also  above  his  head,  a  bough,  richly 
loaded  with  delicious  fruits*:  which,  as  soon  as  he 
attempts  to  seize,  is  carried  away  from  his  reach  by 
a  sudden  blast  of  wind.  According  to  some  mytho- 
logists,  his  punishment  is  to  sit  under  a  huge  stone, 
hung  at  some  distance  over  his  head,  and  as  it 
seems  every  moment  ready  to  fall,  he  is  kept  under 
continual  alarms,  and  never-ceasing  fears. 

Dying  unconverted,  you  will  suffer  the  loss  of  all 
ho'pe.  Hope,  that  benign  principle  which  buoys  up 
the  spirits  here,  in  the  darkest,  saddest  hours,  will 
never  visit  the  dismal  caverns  of  the  lost.  When 
pangs  most  intense  are  felt ;  when  wailings  most 


FOR    THE    IMPENITENT.  197 

awful  are  uttered  ;  when  the  undying-  worm  is 
gnawing  and  gnawing  at  the  heart ;  and  the 
quenchless  fires  are  raging  and  tormenting  to  the 
uttermost ;  the  lost  spirits  in  perdition  will  derive 
no  alleviation  from  the  hope  that  their  condition 
will  be  ever  any  better.  Despair,  despair  is  one 
ingredient  in  that  terrible  cup  of  which  the  wicked 
will  drink  unceasingly. 

The  soul  in  every  faculty,  and,  after  the  resur- 
rection, the  body  in  every  member,  will  be  in  a 
state  indescribably  unhappy. 

Especially,  how  troubled  and  how  troublesome 
will  be  the  conscience  of  the  poor  sinner,  after  this 
life.  O,  the  stings  and  lashes  of  a  guilty  conscience  ! 
Even  in  this  world  they  are  sometimes  greater  than 
a  man  can  bear.  Have  you  never  had  your  atten- 
tion particularly  drawn  to  the  workings  of  a  man's 
conscience  under  a  sense  of  guilt? — How,  even  in 
the  case  of  a  convicted  sinner,  sleep  has  been,  for 
days  and  nights  together,  chased  avvay  from  the 
eyes,  and  slumber  from  the  eyelids  ? — And  how, 
sometimes,  he  seems  almost  unable  to  live,  under 
the  heavy  load  which  is  pressing  him  down  ?  But 
if  such  be  sometimes  the  gnawings  and  lashes  of 
a  guilty  conscience  while  here,  oh,  what  must  be 
the  sufferings  which  that  power  will  inflict  on  the 
guilty  creature  in  eternity  ;  when  all  his  sins,  in  all 
their  enormity,  or  with  their  several  aggravations, 
will  be  set  in  order  before  his  eyes.  O  sinner,  sin 
17* 


198  THOUGHTS    AND    COUNSELS 

ner,  if  you  die  unreconciled  to  God, — if  you  pass 
into  the  unseen  world  unsprinkled  by  the  blood  of 
Immanuel,  that  conscience  which  you  have,  will 
sting  and  scourge  you,  causing  agonies  in  intensity 
such  as  you  have  never  yet  felt,  and  have  no  con- 
ception of 

But,  above  all,  will  the  unpardoned  sinner  in 
eternity  be  subjected  to  the  direct  operation  of  infi- 
nite wrath — to  the  scathing,  withering  fury  of  a 
justly  incensed  God.  On  the  fiery  billows  of  the 
Almighty's  indignation  will  his  guilty  soul  be 
tossed,  "forever,  oh,  forever  lost!"  Omnipotent 
wrath — think  of  the  effects  which  must  flow  from 
it,  when  it  is  brought  to  bear,  in  the  world  of  retri- 
bution, against  the  ungodly.  The  wicked  are 
threatened  with  the  punishment  of  Jire.  God's 
word  tells  us  that  they  shall  be  cast  into  a  furnace 
of  fire;  a  lake  of  fire  and  brimstone;  the.fire  pre- 
pared for  the  devil  and  his  angels.  No  illustration 
is  needed  of  the  power  of  fire  to  distress  and  destroy. 
The  body,  exposed  to  its  operation,  is  thrown  instan- 
taneously into  intolerable  agony.  How  horrible  to 
endure  the  pain  of  a  fiery  furnace  for  a  few  moments! 
How  overcoming  the  thought  of  enduring  it  for  a 
long  season ! 

And  how  long  a  season  are  the  sufferings  of  the 
wicked  to  continue  ?  We  have  assumed,  in  some 
parts  of  this  and  preceding  chapters,  the  eternal 
duration  of  them.      I  know  there  are  those  who 


FOR    THE    IMPENITENT.  199 

deny  the  doctrine  of  eternal  punishment;  yes,  and 
those,  too,  who  deny  that  the  wicked  are  punished 
at  all  after  this  life.     It  appears  to  me  that  such  are 
much  in  error  on  this  point.     I  do  not  know  how 
the  doctrine  of  eternal  punishment  could  be  more 
plainly  taught  than  it  is  in  our  sacred  Book.     He 
who  is  to  be  our  Judge,  has  told  us  that  on  the  day 
of  judgment  he  will  say  to  the  wicked,  "  Depart,  ye 
cursed,  into  everlasting  fire."     And  of  the  same 
class  he  says,  just  after,  "  These  shall  go  away  into 
everlasting    punishment."      An    inspired   apostle, 
speaking   likewise   of  the   same    class,   has   said, 
*'  Who  shall  be  punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power."     It  is  also  elsewhere  said  of 
them,  "  The  smoke  of  their  torment  ascendeth  up 
forever  and  ever ;" — "  for  whom   is  reserved  the 
blackness  of  darkness /or^'yer."     It  will  not  do  here 
to  say  that  such  proof  as  this  just  adduced,  is  not 
conclusive,  since  the  terms  "  everlasting,"  and  "  for 
ever,"  are  sometimes  used  in  the  scriptures  where 
they  cannot  possibly  mean  absolutely  without  end. 
We  assert,  without  fear  of  contradiction,  that  these 
terms  do,  in  their  original  and  proper  sense,  denote 
duration  without  limit.   And,  when  applied  to  things 
which  in  their  nature  are  capable  ef  endless  dura- 
tion, and  when  there  is  nothing  in  the  connection 
to  limit  their  meaning,  we  are  bound  to  understand 
them  in  their  unlimited  sense.     On  this  principle, 


200  THOUGHTS   AND    COUNSELS 

these  terms  denote  endless  duration  when  applied 
to  God  ;  to  the  continuance  of  his  kingdom  ;  to  the 
future  happiness  of  the  righteous ;  and  the  future 
punishment  of  the  wicked.  We  remark,  in  the  next 
place,  that  Jesus  and  his  apostles  would  have  been 
misunderstood  by  the  Jews  of  their  time,  unless,  in 
such  passages  as  those  we  have  quoted,  they  had 
meant  to  teach  the  absolute  eternity  of  the  punish- 
ment of  the  wicked  ;  for  this  doctrine  was  held  by 
all  of  them  except  the  small  sect  of  the  Sadducees, 
who  denied  the  immortality  of  the  human  soul,  and 
of  course  that  any  of  mankind  were  either  happy  or 
miserable  after  death.  Another  thing  which  is 
worthy  of  observation  is,  that  in  the  scriptures,  the 
word  "everlasting"  is  applied  to  the  future  happi- 
ness of  the  righteou.«,  and  the  future  misery  of  the 
wicked  iii  the  same  connection — witness  Mat.  xxv. 
46,  where  the  same  term  in  the  original  is  used  in 
reference  to  the  one  and  the  other.  In  the  sacred 
scripturos,  the  absolutely  endless  duration  of  the 
happiness  of  the  former  is  no  more  clearly  or  fully 
taught,  than  is  the  absolute  eternity  of  the  misery  of 
the  latter. 

We  will  here  occupy  no  more  room  on  this  topic 
than  that  which  it  will  take  to  remark,  in  addition, 
that  the  doctrine  of  the  endless  punishment  of  the 
wicked  is  taught  by  implication  in  every  part  of  the 
Old  and  New  Testaments. 

Thus,  my  dear  reader,  have  we  endeavoured  to 


FOR    THE    IMPENITENT.  201 

set  before  you  the  nature  and  duration  of  those 
sufferings  which  are  included  in  that  comprehensive 
expression,  Eternal  Death. 

As  affecting  as  is  the  thought,  to  such  a  death 
you,  as  an  impenitent  sinner,  are  exposed.  With 
such  a  death  are  you  actually  threatened  by  the 
holy  but  broken  law  of  God.  Yet — hear  it — yet, 
from  such  a  tremendous  death  there  being  a  possi- 
bility of  escape,  in  a  certain  way,  as  I  have  been 
informed — it  is  my  desire  and  purpose,  in  the  re- 
mainder of  this  chapter,  affectionately  and  tenderly 
to  press  you  with  the  qtiestion,  Why  will  you  die? 
— Why  die  so  awful  and  everduring  a  death  ? 

Is  it,  reader,  because  you  are  involved  in  deepest 
darkness  in  reference  to  the  existence  and  character 
of  the  true  God?  or  concerning  the  relations  he 
sustains  to  you  as  your  Creator,  Preserver,  Law- 
giver, Sovereign  Ruler,  and  kind  Father?  Surely 
you  were  not  born  and  reared  on  the  wastes  of 
Paganism.  You  have  not  been  located,  all  your 
past  life,  where  no  light  has  been  suffered  to  beam 
forth  upon  you  but  the  faint  glimmerings  of  nature. 
If  called  to  stand  before  the  bar  of  the  Infinite  Judge 
in  your  sins,  you  will  not  be  able  there  to  plead  that 
your  lot  was  cast  in  a  land  where  the  bright  sun  of 
revelation  never  cast  a  solitary  ray  upon  you.  You 
will  not  be  able  to  say,  before  the  judgment-seat  of 
Christ,  "Lord,  I  never,  while  on  earth,  saw  or  heard 
of  a  Bible;  never  heard  of  that  holy  Book  that  re- 


202  THOUGHTS    AND    COUNSELS 

veals  thy  character."  No  ;  the  sacred  scriptures 
you  have,  and  in  a  hinofu:^go  too  that  you  under- 
stand :  and  from  early  life  you  have  been  capable 
of  reading  those  s-criptures,  and  of  learning  from  that 
source  what  sort  of  a  Being  the  true  God  is;  with 
what  excellencies  he  is  invested  ;  what  are  the  rela- 
tions which  he  sustains  to  you,  and  you  to  him  ; 
how  worthy  he  is  in  himself  of  your  highest  esteem ; 
how  reasonable  it  is  that  you  should  give  him  the 
warmest  and  the  undivided  at^ections  of  your  heart. 
You  have  learned  from  the  Book  of  books  that  you, 
as  the  creature,  are  the  property  of  God :  that  to  him 
you  are  indebted  for  all  that  you  have  and  are.  sin 
only  excepted  ;  that  from  him  you  derive  that  air 
which  keeps  your  lungs  in  motion,  that  food  which 
sustains,  that  apparel  which  warms,  those  comforts 
and  mercies  which  cheer  you,  and  which  sweeten 
your  earthly  condition.  And  having  learned  so 
much  concerning  him.  and  especially  his  goodness, 
and  your  indebtedness,  should  not  your  heart  be 
melted  into  contrition,  won  to  him.  and  thus  you 
have  averted  from  you  what  the  law  threatens? 

Why  will  you  die  2  You  cannot  plead  that  3'ou 
have  not  been  made  acquainted  with  God's  requi- 
sitions, or  that  you  have  not  the  means  of  ascertain- 
ing the  Divine  will  and  your  duty.  That  holy 
Book  that  has  been  put  into  your  hands,  testifies  to 
the  contrary.  By  means  of  it,  the  Deity  has  told, 
and  is  constantly  telling  yoa,  both  what  he  would 


FOR   THE    IMPENITEWT.  203 

have  you  do  and  avoid.  Ele  there,  moreover,  lets 
you  know  what  consequences  will  be  visited  upon 
the  persevering  and  unrelenting  transgressor.  It 
may  be  said  of  you.  that  you  have  broken  God's 
precept.?,  his  precepts  of  the  New  Testament  as  well 
as  of  the  Old,  his  evangelical  precepts  as  well  as  the 
rest,  knowing  at  the  very  time  you  were  engaged 
in  so  doing,  that  you  were  thereby  exposing  your- 
self to  endless  death.  Oh,  how  justly,  how  justly 
may  you  be  made  a  sufferer  in  the  infernal  abyss, 
seeing  that  you  are  so  stoutly,  obstinately  bent  on 
running  counter  to  Heaven's  expressed  will,  that  in 
the  very  face  of  the  Lord's  denunciations,  you  will 
persist  in  a  course  so  displeasing  to  him.  You  are 
told  that  you  must  die,  if  you  do  this  or  that  thing ; 
that  you  must  die  forever ;  ^nd  this  sound  of  threat- 
ening is  rung  in  your  ears  constaatly  ;  and  yet  you 
as  con.stantly  axe  engaged  in  doing  what  exposes 
you  to  the  infliction  of  what  is  threatened. 

Reader,  Why  will  you  die  ?  It  is  not  because 
for  sinners  like  you  and  me,  the  Most  High  has  not 
opened  a  door  of  mercy,  or  provided  a  way  of  escape 
from  impendino^  ruin.  God  has  not  left  the  rebels 
of  earth  as  he  left  those  of  a  higher  order  that  re- 
belled. Your  ears  and  mine  have  heard  of  certain 
amazing  doings  :  have  heard  that  Jehovah  let  his 
own  infinitely  dear  Son  go  from  his  bosom  to  become 
a  man,  and  '■  a  rnan  of  sorrows''  too — to  become  very 
poor,  very  much  despised,  reviled",  persecuted  •  to  be 


204         THOUGHTS  AND  COUNSELS 

nunted  after  as  a  wild  beast ;  to  endure,  especially 
on  two  spots  which  you  have  read  of,  one  a  garden 
and  the  other  a  mount,  what  no  mortal  tongue  can 
tell,  and  for  a  most  benevolent  purpose.  If  you  die, 
it  is  not  because  you  have  not  heard  of  a  certain 
personage  called  Jesus  Christ,  and  of  what  he  has 
undergone  to  procure  the  salvation  of  the  perishing. 
You  have  often  heard  of  him  who  let  his  own  heart's 
blood  flow  out  to  form  and  fill  a  fountain  that  sin- 
ners might  lave  their  guilty  and  polluted  spirits  in. 
If  you  rush  into  eternity  a  filthy  creature,  it  will 
not  be  because  you  have  not  heard  of  this  "foun- 
tain filled  with  blood,  drawn  from  Immanuel's 
veins."  If  you  gnash  your  teeth  forever,  ah,  will 
it  not  be  because  you  have  trodden  under  foot  the 
crucified  Son  of  God? 

Why.  sinner,  will  you  die  1  Can  you  say  that 
any  of  the  Lord's  commands  or  claims  are  unrea- 
sonable? I  know  that  God's  claims  are  quite  ex- 
tensive. I  am  aware  that  he  requires  that  you  should 
love  him  with  all  the  heart,  and  soul,  and  mind, 
and  strength ;  but  I  must  learn  that  he  is  less  ex- 
cellent than  the  scriptures  have  represented  him  to 
be,  and  than  I  have  been  accustomed  to  think  him, 
before  I  can  believe  this  requirement  unreasonable. 
It  seems  to  me,  also,  that  you  should  be  very  back- 
ward about  complaining  of  the  unreasonableness  of 
such  a  requirement,  until  you  can  ascertain  that  he 
has  not  treated  you  kindly.   I  have  the  opinion  that 


FOR    THE    IMPENITENT.  205 

he  has  been  very  benevolent  and  long-suffering  to 
you.  I  have  seen  him  bearing  with  your  sins  and 
great  provocations  for  quite  a  season.  You  are 
alive,  yet  you  have  not  deserved  to  live  one  of  the 
many  days  which  the  Almighty  has  spared  you. 
Had  you  been  dealt  with  as  you  might  justly  have 
been,  this  earth  would  have  been  caused  to  cast  you 
off,  long  since,  from  its  bosom,  and  your  soul  have 
been  consigned  to  the  prison  of  despair.  You  ought 
to  love  God  much,  for  the  sparing  mercy  which  he 
has  shown  to  you.  And  the  thing  which  the  Su- 
preme Being  demands  of  you,  is  to  repent — to  grieve 
for,  to  hate,  and  to  abandon  your  evil  ways.  Is  this 
demand  unreasonable  ?  You  dare  not  say  that  it 
is.  Jehovah  commands  you  to  open  your  arms  and 
cordially  receive  and  confide  in  his  beloved  Son  ;  to 
flee  from  the  wrath  to  come,  by  fleeing  to  the  cross. 
Is  this  unreasonable  ?  Why,  no ;  you  know  it  is 
not.  Our  Divine  Master  calls  on  us  to  take  upon 
us  his  yoke,  lo  deny  ourselves,  and  follow  him. 
Have  we  any  good  reason  to  complain  of  this? 
Lovely  Jesus,  would  that  this  reader  and  every  other 
poor  sinner  might  bow  their  necks  to  thy  easy  yoke, 
and  put  their  feet  in  thy  foot-prints. 

My  impenitent  friend.  Why  will  you  die?  Is 
eternal  death  so  slight  an  evil  that  it  should  seem 
to  you  not  worth  while  to  make  any  great  effort  to 
escape  it  ?  What !  eternal  death  an  inconsiderable, 
trivial  evil  ?  The  wicked ,  who  are  now  in  the  place 
18 


206  THOUGHTS    AND   COUNSELS 

of  lost  spirits,  do  not  think  so.  The  rich  man  who 
went  down  there,  and  lifted  up  his  eyes  being  in 
torment,  and  called  on  father  Abraham  to  send 
Lazarus,  that  he  might  dip  the  tip  of  his  finger  in 
water  and  cool  his  tongue,  for  "  I  am  tormented," 
said  he,  "  in  this  flame,"  he  did  not  think  so.  Nor 
will  you,  my  dying,  unsanctified  reader,  if  you  at 
length  go  down  and  writhe  Avhere  the  rich  man  did, 
think  so.  That  death  is  nowhere  in  the  sacred 
scriptures  represented  as  other  than  a  most  tremen- 
dous evil.  Ah,  friend,  it  is  quite  too  great  and 
fearful  an  evil  for  us  to  remain  unmoved  in  view 
of  Reason,  wisdom,  everything  that  savours  in  the 
least  of  either,  urgently  calls  upon  every  unforgiven 
creature  to  make  immediate  and  most  earnest  efforts 
to  avoid  such  a  death. 

Nor  is  the  opposite  of  this,  to  wit,  eternal  life,  so 
unimportant  a  matter,  that  you  can  reasonably 
neglect  seeking  after  it.  Eternal  life !  everlasting 
enjoyment  of  God  !  the  endless  glories,  and  un- 
withering  bliss  of  heaven  !  this  unworthy  to  be 
sought  after  ?  What  creature  can  be  so  infatuated 
as  to  think  so? 

Why  will  you  die  ?  You  know  that  if  you  do 
die,  it  is  not  because  of  not  having  been  the  subject 
of  warning,  invitation,  and  entreaty.  You  have 
been  often  warned — have  repeatedly  been  called 
of  God  to  turn  from  your  sins,  and  seek  salvation. 
Have  you  never  been  cast  on  a  bed  of  sickness  ? 


FOR    THE    DirENITENT.  207 

If  you  have,  did  not  the  Lord  call  you  then? 
Have  you  never  lost  any  near  and  dear  relative  by 
death  ?  And  were  you  not  warned  and  called  then? 
Look  into  a  certain  grave-yard.  Perhaps  the  mor- 
tal remains  of  some  beloved  friend  repose  there. 
Ah,  what  does  that  grave,  and  that  sleeping,  decay- 
ing body  whisper  to  you  ?  Do  they  not  say,  "  Set 
your  house  in  order  ;  prepare  to  meet  God?"  You 
have  experienced  trials  of  other  kinds,  have  you 
not  ?  What  is  the  language  of  them  ?  Were  they 
sent  for  naught  ?  Do  they  mean  nothing  ?  Have 
they  no  tongue?     Do  they  utter  no  warning? 

Why  will  you  die  ?  Have  you  never  been  in- 
formed that  you  are  a  sinner?  Have  your  iniqui- 
ties never  been  charged  home  upon  you  ?  Have 
you  never  been  called  on  to  return  to  God?  Have 
you  never  been  entreated  to  flee  from  the  wrath  to 
come  ?  Have  you  never  been  urged  to  rush  into 
the  outstretched  arms  of  infinite  mercy  and  love? 
Has  no  Christian  minister's  voice,  beseeching  you 
to  be  reconciled  to  God,  ever  fallen  upon  your  ears? 
Have  you  never  been  expostulated  with  by  some 
kind  christian  relative?  Has  no  pious  friend  or 
acquaintance  ever  given  you  any  evidence  that 
he  desired  your  welfare,  deeply  cared  for  your  soul  ? 
But  why  need  I  put  to  you  such  questions  as  these  ? 
You  know  that  your  soul's  happiness  has  been  a 
matter  of  desire  on  the  part  of  the  pious.  You  know 
that  you  have  been  often  called,  and  invited  to  come 


208  THOUGHTS    AND   COUNSELS 

to  Christ ;  often  besought  to  forsake  your  sins,  and 
prepare  to  die.  Your  Bible  testifies  that  such  is  the 
fact.  Some  h'ving  minister  or  christian  friend  can, 
no  doubt,  testify  that  such  is  the  fact.  Your  own 
memory  testifies  that  such  is  the  fact. 

Why,  unconverted  reader,  will  you  die?  Has 
your  conscience  always  been  asleep?  Has  it  never 
spoken  either  in  a  loud  tone  or  in  a  whisper,  and 
told  you  that  you  w^ere  doing  wrong  in  forgetting 
God,  and  neglecting  your  duty? — wrong  in  not 
casting  yourself  on  Jesus,  and  preparing  to  dwell 
in  his  magnificent  and  beautiful  palace  forever? 
Ah,  your  conscience,  as  sleepy  as  it  has  frequently 
been,  as  unfaithful  a  monitor  as  you  have  oft  found 
it,  has  nevertheless,  I  will  venture  to  say,  repeatedly 
afforded  proof  that  it  had  not  given  up  the  ghost, 
nor  lost  wholly  the  power  of  speech.  Not  seldom, 
in  your  past  life,  has.it  checked,  remonstrated  with, 
reproved  you.  And  oh,  that  conscience  will  be  far 
more  talkative  and  troublesome  hereafter,  it  may 
be,  than  it  is  now,  or  ever  has  been.  If  you  die 
unsprinkled  by  the  atoning  blood  of  Jesus,  that 
power  will  be  an  indescribably  great  tormentor  to 
you  in  the  abyss  of  woe.  Oh,  how  it  will  make 
you  writhe,  and  shriek,  and  wail,  and  cause  youi 
loud  cries  to  resound  forever  through  the  dark,  deep.^ 
doleful  caverns  of  the  pit. 

Why  will  you  die,  poor  sinner?  Did  the  Holy 
Spirit  never  call,  woo,  strive  with  you  ?     Oh,  is  not 


FOR    THE    IMPENITENT.  209 

that  Divine  and  infinitely  compassionate  Agent 
striving  with  you  now  ?  Is  he  not  telling  you  that 
you  are  a  sinner ;  and  urging  you  to  turn  from 
your  evil  ways  to  God,  and  lead  a  new  life? 

**  Say,  sinner,  hath  a  voice  within 
Oft  whispcr'd  to  thy  secret  soul, 
Uig'd  thee  to  leave  the  ways  of  sin. 
And  yield  thy  heart  to  God's  control! 

"  Hath  something  met  thee  in  the  path 
Of  worldliness  and  vanity. 
And  pointed  to  the  coming  wrath. 

And  warned  thee  from  that  wrath  to  flee  1 

"  Sinner,  it  was  a  heav'nly  voice. 
It  was  the  Spirit's  gracious  call, 
It  bade  thee  make  the  better  choice. 
And  haste  to  se«k  in  Christ  thine  all. 

"  Spurn  not  the  call  to  life  and  light; 
Regard  in  time  the  warning  kind ; 
That  call  thou  may'st  not  always  slight, 
And  yet  the  gate  of  mercy  find, 

"  God's  Spirit  will  not  always  strive 
With  hardcn'd,  self-destroying  man ; 
Ye,  who  persist  his  love  to  grieve. 
May  never  hear  his  voice  again. 

'  Sinner,  perhaps  this  very  day 
Thy  last  accepted  time  may  be ; 
Oh,  shouldst  thou  grieve  him  now  away. 
Then  hope  may  never  beam  on  thee." 

Let  me  ask  you  again,  Why  will  you  die?   Ah^ 
18* 


210  THOUGHTS   AND    COUNSELS 

perhaps  you  are  saying-  to  yourself,  What  will  my 
careless  companions  and  unconverted  acquaintances 
think  of  me,  should  I  become  serious  or  pious? 
Why,  my  dear  friend,  they  cannot  with  propriety 
think  any  the  less  of  you  for  it.  They  will  have 
no  good  reason  for  disesteeming  you,  should  you 
cease  to  be  an  enemy  of  God.  It  seems  to  me  that 
they  ought  to  think  the  better  of  you  for  ceasing 
to  do  evil,  and  learning  to  do  well.  It  appears  to 
me  as  though  they  ought  to  think  you  were  begin- 
ning to  come  to  your  right  mind  in  resolving  to 
provoke  no  longer  the  wrath  of  the  Almighty ;  to 
persist  no  longer  in  doing  what  will  forever  ruin 
your  immortal  soul.  But  supposing  that  they  should 
be  so  silly  and  mad  as  to  think  otherwise,  why, 
what  great  matter  is  it  to  you,  I  ask,  what  they  may 
think?  They  are  poor,  dying  worms  of  the  dust 
like  yourself — hastening  rapidly,  like  yourself,  to- 
ward death  and  the  bar  of  God.  They  will  soon 
be  in  eternity  as  well  as  you.  If  you  should  listen 
to,  and,  to  please  them,  should  go  in  the  way  of  sin 
with  them,  they  cannot  answer  for  you  at  the  bar 
of  God,  nor  suffer  for  you  in  the  abyss  of  despair. 
You  will  have  to  answer,  and,  if  you  die  an  un- 
pardoned creature,  will  have  to  suffer  for  your  own 
sins.  They  cannot  help  you  in  a  dying  hour,  nor 
at  the  judgment-seat  of  Christ,  nor  in  eternity.  Do 
not,  then,  listen  to  them,  if  they  would  dissuade 
you  from  seeking  the  salvation  of  your  soul.     Do 


FOR    THE   IMPENITENT.  211 

as  Bunyan's  pilgrim  did :  put  your  fingers  in  your 
ears,  that  you  may  not  hear  them  ;  and  run,  crying, 
"Life!  life!  eternallife!" 

Why  will  you  die  ?  Does  God  take  pleasure  in 
the  death  of  the  wicked  1  Would  he  rather  that 
you  should  die  than  live?  and  in  order  to  please 
him,  will  you  therefore  go  and  die?  That  will 
not  be  pleasing  him.  Hear  his  language  :  "  As  I 
live,  saith  the  Lord  God,  I  have  no  pleasure  in  the 
death  of  the  wicked  ;  but  that  the  wicked  turn  from 
his  way  and  live."  If  you  would  please  God,  turn 
and  have  life. 

Why  will  you  die,  reader  ?  Are  you  tempted 
by  your  own  wicked  heart,  and  by  the  arch-adver- 
sary, to  put  off  all  concern  about  your  eternal  wel- 
fare? And  are  you  going  to  yield  yourself  up  to 
temptation,  and  thus  float  down  the  stream  of  time 
till  you  land  in  everlasting  despair?  If  you  do, 
blame  nobody  but  yourself  for  it.  If  you  will  perish, 
why,  I  cannot  help  it. 

But,  perhaps,  you  are  entertaining  the  idea  that 
you  are  willing  to  turn,  but  that  Christ  is  not  willing 
to  receive  you.  Why  this  is  not  so,  my  dear  friend. 
So  far  from  being  willing  to  turn  and  receive  Christ, 
you  are  now  voluntarily  staying  away  from,  or  re- 
jecting the  Saviour  ;  voluntarily  refusing  to  yield 
your  heart  to  him.  You  are  at  this  moment,  of  your 
own  free  will,  rejecting  offered  mercy.  You  are 
keeping  the  door  of  your  heart  closed  against  the 


212         THOUGHTS  AND  COUNSELS 

Friend  of  sinners,  and  his  salvation.  It  is  so,  whethef 
you  think  it  or  not.  Poor,  perishing  sinner,  open 
the  door  and  let  the  King  of  grace  enter.  Do  not 
any  longer  refuse  him  admittance. 

Yes,  reader,  living  in  this  land  of  light  and  privi- 
lege, if  you  perish  forever,  may  I  not  say  that  it  will 
be  because  you  "  icill  not  come  to  Christ,  that  you 
might  have  life  ?"  And,  oh,  how  aggravated  will 
be  your  doom  in  eternity ;  how  doubly  miserable 
among  the  miserable  ;  how  doubly  dammed  among 
lost  spirits,  after  such  repeated  calls  and  warnings ; 
after  so  many  warm  invitations  and  pressing  entrea- 
ties to  fly  to  the  only  true  refuge.  Yes,  reader,  if  you 
are  lost  everlastingly,  you  will  remember,  when 
tossing  on  the  burning  billows,  that  you,  time  after 
time,  had  forgiving  mercy  offered  you.  and  eternal 
life  through  the  blood  of  the  cross,  and  that  you 
ivould  not  have  it.  And  this  perpetual  remembrance 
of  a  Saviour  rejected,  and  of  rejected  offers,  will 
make  the  cup  of  bitterness,  of  which  you  will  drink, 
tenfold  more  bitter  ;  will  cause  the  fire,  which  never 
shall  be  quenched,  to  be  tenfold  more  tormenting. 
Sinner,  turn,  turn  from  your  evil  ways,  and  receive 
and  follow  Christ.  Then  shall  you  live^  and  not 
die. 


FOR   THE    IMPENITENT.  213 


CHAPTER  XII. 

PROCRASTINATION. 

There  is  a  spirii,  both  very  common  and  very 
dangerous,  which  not  seldom  exhibits  itself,  when 
the  clainis,  the  duties,  the  interests,  and  immunities 
of  the  religion  of  Jesus  are  presented,  and  pressed 
on  the  attention :  we  mean,  reader,  the  spirit  of 
procrastination.  Few  in  christian  lands,  in  propor- 
tion to  the  whole  number,  have  come  to  the  wild 
and  dreadful  conclusion,  that  the  religion  of  Christ 
is  all  a  farce,  or  but  an  ingeniously  fabricated  im- 
posture. Most  of  those  on  whom  the  bright  sun  of 
revelation  casts  its  beams,  are  ready  to  acknowledge 
its  truth,  the  merit  of  its  claims  to  their  regard  ;  that 
its  statements  are  not  mere  idle  tales  ;  nor  its  proffers 
and  its  promises  hollow  and  delusive.  Nearly  the 
whole  of  that  number,  we  presume,  who  hear  the 
proclamations  of  that  mercy  which  the  gospel  reveals, 
have  at  least  a  vague  and  half-formed  determination, 
that  they  will  avail  themselves  of  its  provisions,  at 
one  time  or  another,  before  their  bodies  sink  into 
the  grave,  and  their  spirits  wing  their  way  to  an 
unknown  region.     But  few  comparatively,  of  that 


214  THOUGHTS    AND    COUNSELS 

number,  appear  to  make  up  their  mind  to  accept  cU 
once  of  Heaven's  saving  mercy,  and  to  become  with- 
mt  delay  the  true  and  devoted  followers  of  the  King 
of  saints.  Of  all  the  recruiting  officers  which  the 
Prince  of  Darkness  sends  to  and  fro  among  this 
world's  population,  to  obtain  recruits  for  his  vvoful 
Tartarean  dominions,  there  is  no  one  besides,  pro- 
bably, which  proves  half  so  successful  as  does  this 
Serjeant  Procrastination.  The  multitude  of  travel- 
lers in  the  broad  way  to  ruin,  have  each  his  "  con- 
venient season,"  lying  away  off  in  the  future. 
When  plied  with  the  overtures  and  entreaties  of 
the  gospel,  you  may  hear  one  and  all  of  them,  some 
in  louder  and  some  in  lower  tones,  saying,  '•  Not 
now — not  convenient  nowP  At  the  sound  the  Devil 
laughs,  and  Hell  rejoices. 

We  have  the  record  of  a  memorable  exhibition 
of  this  delaying  spirit  in  the  24th  chapter  of  the 
Acts  ofthe  Apostles.  Felix,  a  Roman,  and  governor 
of  the  province  of  Palestine,  was  living  in  inconti- 
nence and  adultery  with  Drusilla,  the  daughter  of 
Herod  Agrippa  the  elder,  who  had  been  given  in 
marriage  to  Azizus,  king  of  Emesa,  but  was  per- 
suaded by  Felix  to  desert  her  husband,  and  live 
incontinently  with  himself  He  appears,  also,  like 
many  others  of  the  Roman  governors  in  the  pro- 
vinces, to  have  been  an  avaricious  and  rapacious 
man.  Before  this  unrighteous  and  incontinent 
governor,  and  his  guilty  paramour,  Drusilla,  whose 


FOR    THE    IMPENITENT.  215 

residence  was  at  Cesarea,  Paul,  who  through  the 
malice  of  the  Jews  was  now  a  prisoner  there,  "  rea- 
soned of  righteousness,"  or  justice  ;  "  of  temperance," 
or  a  keeping  in  due  subjection  the  appetites  and  pas- 
sions; and  directed  their  attention  to  a  "judgment  to 
come,"  when  for  their  misdeeds,  their  violations  of 
the  rules  of  justice  and  of  purity,  they  would  be  strict- 
ly reckoned  with  ;  and  the  apostle  reasoned  with 
such  clearness  and  with  such  power  that  the  Roman 
governor's  conscience  was  touched,  and  so  thoroughly 
aroused  and  deeply  pierced  was  it,  that  lo!  before  the 
prisoner^ihe  judge  trembles.  Behold  him!  Witness 
the  lion  trembling  before  the  lamb !  In  this  pre- 
dicament, what  does  this  guilty  governor  and  judge 
do?  Does  he,  now  that  the  deep-toned  thunders 
of  God  are  rolling  over  his  conscience — does  he  say 
to  Paul,  as  did  the  Philippian  jailer,  "  Sir,  what  must 
I  do  to  be  saved  ?"  Does  he  take  that  conscience, 
awakened,  wounded,  bruised,  lacerated,  to  the  Great 
Physician,  the  Prince  of  Peace,  the  alone  true  Paci- 
fier of  guilty  consciences,  and  healerof  broken  hearts? 
Oh,  had  he  done  this,  what  an  unspeakable  blessing 
would  it  have  proved  to  Felix,  tbat  he  had  ever  had 
such  a  prisoner  to  stand  before  him  !  Instead  of  this, 
he  has  recourse  to  a  very  different  expedient.  He 
seeks  to  obtain  ease  to  his  stung  and  lashed  spirit, 
by  dismissing,  for  the  present,  from  his  presence, 
the  faithful  christian  reasoner — under  the  plausible 
pretext  that  he  could  not  now,  but  might  and  ex- 


2X6         THOUGHTS  AND  COUNSELS 

pected  hereafter  to  find  it  convenient  farther  to  listen 
to  him.  "  Go  thy  way,"  said  he,  "  for  this  time  ; 
when  I  have  a  convenient  season,  I  will  call  for 
thee." 

Poor  man !  we  never  hear  anything  more  about 
his  ^'  convenient  season.''^  It  seems  probable  that, 
unannoyed  by  conscience,  undisturbed  by  convic- 
tions, he  passed  off  the  stage  without  ever  finding 
it,  and  without  any  solicitude  concerning  a  prepa- 
ration to  meet  at  length  without  dismay  the  Divine 
Judge. 

Oh,  it  is  a  mournful,  dangerous  thing  to  hush  the 
alarms  of  conscience,  and  to  return  to  a  state  of 
carelessness  and  of  slumbers,  after  having  been 
awakened,  or  aroused  in  any  measure  from  the 
stupor  of  sin.  1  have  seen,  have  been  myself  a 
witness  to  some  of  the  dire  effects  of  stifling  convic- 
tion, and  of  grieving  the  Spirit  of  God.  I  have 
observed  in  instances  not  a  few,  what  entire  torpidity 
of  conscience  has  succeeded  a  period  of  spiritual 
alarm, — what  unmoved  and  immovable  apathy  the 
soul  has  often  sunk  down  into,  after  having  been 
awakened  in  a  measure  from  the  slumbers  of  ini- 
quity, and  after  having  been  led  to  utter  the  inquiry 
of  the  young  ruler,  "  What  shall  I  do  to  inherit 
eternal  life  ?"  Successive  to  a  grieving  away  of  the 
Spirit  of  God,  I  have  marked  what  a  deep  sleep  has 
come  over  the  spirit  of  the  sinner,  and  from  which 
he  was  not  afterward  awaked  by  all  the  thunders 


FOR    THE    IMPENITENT.  217 

jf  the  artillery  of  heaven.  Oh,  how  thrice  dolef:3l 
a  condition  is  the  poor  sinner  in,  who,  after  having- 
been  deeply  convicted  of  sin,  returns  to  his  worse 
than  former  carelessness,  and  concerning  whom, 
after  such  a  slighting  of  his  mercy,  it  pleases  God 
to  say,  "  He  is  joined  unto  idols ;  let  him  alone." 
Jehovah  has  said  that  his  spirit  shall  not  always 
strive  with  man.  Nor  ought  we  to  wonder  at  this. 
Rather  should  it  excite  wonder  in  our  minds,  that 
God  bears  as  long  as  he  does  with  the  sinner's  set- 
ting at  naught  of  his  merciful  overtures. 

The  part  of  Felix,  in  stifling  conviction,  throwing 
off  alarm,  and  postponing  repentance,  and  a  setting 
of  the  house  in  order  for  a  visit  from  the  pale  mes- 
senger, has  been  acted  over  and  over  again  by  hun- 
dreds and  thousands  in  every  age,  from  his  day 
down  to  the  present.  At  this  day,  we  can  go  no- 
where without  finding  a  greater  or  less  number, 
who  are  indulging  the  procrastinating  spirit  which 
the  Roman  governor  manifested,  and  saying  to  all 
urgency  or  entreaty,  whether  of  the  christian  or  the 
christian's  God,  "  Go  thy  way  for  this  time  ;  when' 
I  have  a  convenient  season,  I  will  call  for  thee." 

If,  from  any  delaying  sinner  who  reads  thi? 
chapter,  I  could,  with  the  aid  of  God's  spirit  and 
grace,  succeed  in  removing  this  flattering  unction, 
and  tearing  away  this  delusive  spirit  and  hope — if 
I  could  set  before  him  in  so  clear,  and  forcible,  and 
commanding  a  light  as  to  be  influential,  the  crimi- 
19 


218  THOUGHTS    AND    COUNSELS 

nality,  folly,  and  danger  attending  a  postponement 
of  those  concerns  which  pertain  to  the  soul's  salva- 
tion, and  the  duty  and  importance  of  listening  at 
once,  iDithout  the  least  delay,  to  Heaven's  calls,  and 
of  now,  even  on  this  day,  accepting  of  Heaven's 
overtures  of  mercy  and  forgiveness,  I  would  rejoice ; 
and  along  with  me  would  rejoice  the  ministering 
spirits  of  glory.  Spirit  of  power,  deign  to  assist 
me  ;  and  to  this  reader  apply  the  word. 

Allow  me,  my  dear  delaying  friend,  to  present 
some  arguments  in  favour  of  an  immediate  dedica- 
tion of  yourself  to  God  and  his  service  ;  some  rea- 
sons why  you  should  without  delay  hear  Christ's 
voice,  and  accept  of  the  tenders  of  reconciliation. 

1.  The  first  reason  which  we  would  offer  in 
favour  of  such  a  course,  is  derived  from  the  con- 
sideration of  the  immense  value  of  religion  ;  of  the 
vast,  unspeakable  importance  of  the  soul's  eternal 
salvation. 

You  must  allow  it  to  be  the  dictate  of  reason 
itself,  to  seek  first  after  those  things  which  are  the 
most  valuable  ;  to  attend  first  to  those  concerns  to 
which  the  greatest  importance  should  be  attached. 

All  on  earth  is  fading  and  transient.  The  leaf 
withers,  the  blossoms  perish,  and  the  flowers  decay. 
All  earthly  good,  how  evanescent !  all  sublunary 
interests,  how  soon  must  be  buried  in  oblivion,  or 
passjaway  !  This  clayey  structure,  reared  around 
the  soul,  must  soon  tumble  into  ruins ;  and  all  that 


FOR    THE    IMPENITENT.  219 

the  world  calls  good  or  great,  all  save  that  which 
IS  of  celestial  mould,  must  soon  be  as  though  it  had 
never  been.  But  the  case  is  otherwise  with  the 
soul  of  man.  Cast  your  eye  forward  into  the  future. 
You  may  see  yonder  sun  blotted  out,  or  its  bright- 
ness shrouded  in  eternal  night.  These  blue  heavens 
above  us,  and  this  green  earth  on  which  we  tread, 
may  flit  away,  leaving  not  a  wreck  behind.  And 
you  may  travel  onward  with  your  mind's  eye,  mil- 
lions and  millions  of  ages  farther  into  the  vast  futu- 
rity of  duration  ;  and  onward  and  still  onward, 
millions  heaped  on  millions,  and  ten  thousand  mil- 
lions multiplied  by  ten  thousand  millions  of  ages 
still ;  and  inquire  away  off  there,  in  that  far  distant 
future,  about  the  soul  of  man,  and  you  will  find  that 
soul  to  be  even  then  but  in  the  infancy  of  its  being ; 
you  will  find  it  to  have  but  just  stepped  on  the  mere 
threshold  of  existence. 

And  can  the  interests  of  such  a  soul,  thus  un- 
withering  in  being,  be  unimportant,  think  you? 
Do  not  all  the  interests  simply  of  time  and  earth, 
when  compared  with  the  former,  appear  as  the 
small  dust  of  the  balance,  or  rather  as  less  than 
nothing  and  vanity  ?  May  these  interests  be  reason- 
ably slighted  or  overlooked  ?  May  they  be  thrown 
into  the  background,  until  we  attend  first  to  the 
straws  and  bubbles  of  the  world  ;  until  we  can  find 
"a  convenient  season"  to  attend  to  those  concerns 
which  are  of  such  infinite  and  eternal  consequence? 


22")  THOUGHTS    AND    COUNSELS 

What!  cast  off  to  a  distance  pearls,  and  attend  to 
playthings?  What!  let  go  a  kingdom,  an  unfail- 
ing, glorious  kingdom,  and  attend  to  our  molehill  1 
First,  our  molehill  and  toys — afterwards,  when  we 
may  find  a  convenient  season,  attend  peradventure 
to  the  pearls  and  the  kingdom  ?  Jesus  Christ  said, 
"  One  thing,"  by  way  of  eminence,  "  one  thing  is 
needful."  But  man,  in  his  wisdom,  his  folly  rather, 
puts  all  other  things  before  the  one  thing  spoken  of 
by  the  Saviour.  What  an  unreasonable  placing  of 
things  last  which  should  he  first.  What  a  running 
counter  to  the  dictates  of  true  reason,  and  to  the 
benevolent  directions  and  counsels  of  unerring  wis- 
dom. Oh,  did  the  comparative  value  of  things 
temporal  and  things  eternal  strike  our  minds  now, 
as  they  will  in  a  dying  day,  how  different  would 
be  our  estimate  and  our  preference  ;  and  that  esti- 
mate and  preference  expressed,  too,  both  with  our 
lips  and  in  our  conduct. 

"  A  person,  not  many  years  since  deceased,  and 
who  possessed  a  speculative  acquaintance  with  divine 
truth,  had,  by  unremitting  industry,  and  carefully 
watching  every  opportunity  of  increasing  his  wealth, 
accumulated  the  sum  of  tw^enty-five  thousand  pounds 
sterling.  But  alas !  as  is  too  common,  he  became 
engrossed  and  entangled  with  the  world,  and  to  its 
acquisition  he  appears  to  have  sacrificed  infinitely 
higher  interests.  A  dangerous  sickness,  that  brought 
death  near  to  his  view,  awakened  his  fears.     Con- 


FOR    THE    IMPENITENT.  221 

science  reminded  him  of  his  neglect  of  eternal  con- 
cerns, and  filled  him  with  awful  forebodings  of 
future  misery.  A  little  before  he  expired,  he  was 
heard  to  say :  '  My  possessions  amount  to  twenty- 
five  thousand  pounds.  One  half  of  this  my  property 
I  would  give,  so  that  I  might  live  one  fortnight 
longer,  to  repent  and  seek  salvation  ;  and  the  other 
half  to  my  dear  and  only  son.'  " 

The  religion  of  Christ,  my  reader,  does  not  demand 
a  laying  aside  of  the  business  of  the  world.  It  does 
not  require  an  inattention  to  the  concerns  of  time. 
But  it  does  demand  that  we  should  not  make  of 
this  world  an  idol.  It  does  require  that  we  should 
"seek  first  the  kingdom  of  God,  and  his  righteous- 
ness." 

2.  And  this  leads  us  to  remark,  secondly,  that 
duty  and  our  own  highest  comfort  here  below,  both 
demand  from  us  a  repudiation  of  the  procrastinating 
spirit,  and  an  immediate  surrender  of  the  heart  to 
Christ. 

It  would  apparently  require  but  a  small  measure 
either  of  attention  or  discernment,  to  discover  that 
it  is  "man's  chief  end  to  glorify  God,  and  enjoy 
him  forever."  The  scriptures,  in  the  most  direct 
manner,  call  upon  us  to  glorify  the  great  Author  of 
our  being  with  our  body  and  our  spirit.  In  turning 
over  the  pages  of  that  volume  which  Jehovah  has 
given  to  be  a  lamp  to  our  feet  and  a  light  unto  our 
path,  we  can  nowhere  find  it  said,  First  serve  sin 
19* 


222        THOUGHTS  AND  COUNSELS 

and  Satan,  and  afterward,  when  you  may  have  "  a 
convenient  season,"  then  serve  God  your  Maker. 
No ;  we  can  nowhere,  within  the  lids  of  the  Bible, 
discover  the  least  shadow  of  a  sanction  given  to 
such  a  procedure.  We  do,  it  is  true,  find  it  said. 
in  one  place,  "  Rejoice,  O  young  man,  in  thy  youth, 
and  let  thy  heart  cheer  thee  in  the  days  of  thy  youth, 
and  walk  in  the  ways  of  thine  heart,  and  in  the  sight 
of  thine  eyes."  But  it  will  not  be  difficult  to  affix 
a  proper  meaning  to  these  words,  if  we  will  but 
read  what  follows :  "  but  know  thou,  that  for  all 
these  things  God  shall  bring  thee  into  judgment." 
If  there  was  any  prospect  of  our  finding,  away 
off  toward  the  end  of  our  life,  that  fancied  convenient 
season  ;  if,  after  being  unable  to  indulge  sense  and 
sin  any  longer,  we  should  at  last  offer  to  God  the 
dregs  of  our  earthly  existence — would  this  be  enough 
for  God  1  Would  this  be  treating  our  Creator,  him 
in  whom  we  live,  and  move,  and  have  our  being, 
as  he  ought  to  be  treated?  Supposing  we  should 
offer,  as  a  sacrifice  to  God,  the  blind,  the  lame,  and 
the  sick ;  will  he  be  perfectly  satisfied  with  our 
offering,  think  you,  and  say,  "  It  will  do  ;  it  is 
enough  ?"  And  is  it  generous  in  us  to  treat  God 
thus?  After  all  that  in  his  infinite  kindness  and 
compassion  he  has  done,  and  is  still  doing  for  us,  is 
it  generous,  I  repeat,  in  us  to  cast  unto  the  Lord 
naught  but  the  ragged,  rotten  remnant  of  our  time, 
and  of  our  broken-down  and  exhausted  powers? 


FOR    THE    IMPENITENT.  223 

If  there  is  one  spark  of  generosity  in  our  hearts, 
can  we  put  him  off  thus  ?  No,  reader,  we  5>hould 
not  be  at  all  satisfied  with  ourselves,  or  with  our 
conduct,  unless  we  serve  God  with  our  whole  life, 
and  the  undivided  energy  of  all  our  powers. 

If  we  would  consult,  moreover,  our  own  true 
present  comfort ;  if  we  would  secure  to  ourselves 
or  enjoy  the  greatest  amount  of  happiness  which  is 
to  be  found  on  earth,  or  in  this  life,  we  must  without 
delay  renounce  sin  and  the  world  as  a  portion,  and 
give  our  hearts  to  God. 

It  is  a  truth,  reader,  and  we  may  see  it  to  be  so, 
all  the  world  over,  that  •'  the  way  of  transgressors 
is  hard."  Go  where  you  will,  wherever  you  find 
the  tree  of  sin,  you  will  find  that  tree  bearing  bitter 
fruit.  It  is  indeed  the  case  that  some  of  the  fruit  of 
that  tree,  occasionally,  when  in  the  mouth,  tastes 
pleasant.  But  only  let  it  be  swallowed,  and  it  will 
invariably  be  found  bitter.  God  has  said — and  he 
knows  all  about  it ;  he  knows  all  the  springs  which 
yield  sweet  waters ;  knows  from  what  flows  true 
pleasure  and  comfort — God  has  said  of  wisdom, 
which  is  here  but  another  name  for  religion,  that 
"  Her  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace."  I  know  that  it  is  not  at  all  un- 
common to  come  across  human  creatures  who  think 
very  differently  on  this  subject  from  what  God  does 
I  know  that  the  unconverted  are  apt  to  think  that 
religion — oh,  they  are  frightened  at  the  very  name 


224  THOUGHTS    AND    COUNSELS 

— that  religion  takes  away  pleasure  or  comfort ;  that 
it  pours,  drains  out  of  the  cup  of  life,  all  its  sweet- 
ness, and  puts  other,  and  very  different  ingredients 
in  its  room.  But  I  will  not  believe  the  opinion  of 
the  unconverted,  on  this  point,  to  be  correct,  until — 
with  reverence  be  it  spoken — until  I  find  God's 
veracity  questionable,  and  christian  experience  to 
befalse.  What!  the  favour  of  God  do  such  mischief 
amongst  the  flowers  and  fruits  of  the  garden  of  true 
pleasure?  What!  the  favour  of  the  supremely  great 
and  good,  and  Holy  One,  blast  true  joys,  imbitter 
innocent  and  pure  sweets,  and  spread  over  the  pil- 
'grimage  of  life  the  gloom  of  night,  and  over  this 
earthly  abode  a  covering  of  sackcloth?  No;  it  is 
not  the  favour  of  God,  but  the  displeasure  and  wrath 
of  the  Almighty  which  produce  effects  to  be  dreaded. 
The  religion  of  Christ,  it  is  true,  forbids  unreason- 
able indulgence  and  sinful  excesses ;  but  such  indul- 
gence and  excesses  bring  along  with  them,  sooner 
or  later,  and  commonly  very  soon,  not  pleasure  but 
pain,  not  joy  but  sorrow. 

The  true  sweets  of  life  are  rendered  by  religion 
still  sweeter.  For  the  pure  and  unalloyed  pleasures 
of  earth  it  gives  a  higher  zest,  a  keener  relish.  It 
gives  to  the  fond  ties  of  kindred  and  relationship 
still  more  strength,  and  elevation,  and  endearment. 
It  gives  to  the  innocencies  of  life  still  more  inno- 
cence. It  makes  what  is  "  pure,  and  lovely,  and  of 
good  report,"  still  more  excellent  and  lovely.     It 


K  FOX    THE    IMPENITENT.  225 

refines  the  delicacies  and  refinements  of  earth  ;  and 
what  is  noble,  and  dignified,  and  sublime,  it  still 
heightens.  At  the  feet  of  religion,  pleasure's  clear, 
limpid  waters  glide  softly  and  sweetly.  She  draws 
her  hand  over  the  brow  of  care,  and  its  wrinkles 
vanish.  She  speaks,  and  clouds  dark  and  lower- 
ing, and  dangers  threatening  and  thick,  flee  away 
at  her  bidding.  The  raging  winds  and  roaring 
tempests  are  hushed  at  her  word  into  unwhispering 
stillness;  the  tossing  billows  sink  into  a  calm  ;  and 
hope,  and  joy,  and  fond  anticipation  tinge  the  cheek, 
and  light  up  a  smile  on  the  countenance  of  death. 
The  christian  pilgrim,  through  her  influence,  pur- 
sues his  journey  toward  the  land  of  spirits  without 
fainting  ;  goes  forward  toward  the  dark  valley  with 
unflinching  firmness  ;  and  meets  the  vicissitudes 
and  trials  attendant  on  his  earthly  pilgrimage  with 
unruffled  and  heaven-born  composure. 

"  His  hand  the  good  man  fastens  on  the  skies, 
And  bids  earth  roll,  nor  feels  her  idle  whirl." 

The  pious  and  devout  man,  adoring  the  ever 
present  Deity,  resting  on  his  arm,  and  breathing  a 
celestial  spirit,  may  indeed  be  said  to  be  the  only 
really  happy  and  enviable  mortal  on  the  globe. 

"He  looks  abroad  into  the  varied  field 
Of  nature,  and  though  poor,  perhaps,  compar'd 
With  those  whose  mansions  glitter  in  his  sight, 
Calls  the  delightful  scenery  all  his  own. 


226         THOUGHTS  AND  COUNSELS 

His  are  the  mountains,  and  the  valleys  his, 
And  the  resplendent  rivers.     His  t' enjoy 
With  a  propriety  that  none  can  feel, 
But  who,  with  filial  confidence  inspir'd, 
Can  lift  to  heaven  an  unpresumptuous  eye, 
And  smiling  say,  '  My  Father  made  them  all !' 
Are  they  not  his  by  a  peculiar  right, 
And  by  an  emphasis  of  interest  his, 
Whose  eyes  they  fill  with  tears  of  holy  joy. 
Whose  heart  with  praise,  and  whose  exalted  mind 
With  worthy  thoughts  of  that  unwearied  love 
That  plann'd,  and  built,  and  still  upholds  a  world, 
So  clothed  with  beauty  for  rebellious  man?" 

We  see,  then,  that  when  to  the  gospel  messenger 
or  christian  friend,  while  urging,  or  to  the  Spirit  of 
God,  when  striving  and  entreating,  the  sinner  either 
openly  or  in  heart  says,  "  Go  thy  way  for  this  time  ; 
when  I  have  a  convenient  season  I  will  call  for 
thee,"  he  acts  in  this  matter  very  unreasonably^  as 
well  as  criminally.  In  the  first  place,  he  seems  in 
amount  to  say  to  God — "I  have  indeed  sinned 
against  thee,  but  not  long  enough  ;  let  me  trans- 
gress and  rebel  a  little  while  longer.  Let  me 
violate  thy  laws,  withhold  from  thee  my  affections, 
rob  thee  of  thy  due,  abuse  thy  goodness,  and  slight 
thy  calls,  yet  a  while — until  I  shall  find  a  convenient 
season  to  abandon  this  course,  and  pursue  one  of 
which  thou  wilt  approve."  What !  talk  about  and 
wait  for  a  convenient  season  to  do  what  we  should, 
every  moment  of  our  life,  be  employed  in  doing  ? 


FOR    THE    IMPENITENT.  227 

What!  ask  God  to  wait  until  it  may  suit  our  con- 
venience to  cease  our  rebellion,  renounce  sin,  or 
begin  to  answer  the  great  end  of  our  being? 

And,  in  the  next  place,  the  sinner  does,  in  such 
case,  virtually  plead  for  a  longer  season  in  which 
to  experience  the  truth  of  the  declaration,  that  "  the 
way  of  transgressors  is  hard ;"  in  which  to  be  sub- 
jected 10  the  inconveniences,  fears,  privations,  and 
sufferings  caused  by  ungodliness.  He  is  indeed  in 
bondage — bound  by  the  fetters,  and  loaded  with  the 
chains  of  sin — but  he  pleads  to  be  galled  by  the 
one,  and  oppressed  grievously  by  the  other,  a  while 
longer.  He  is  a  stranger  to  peace  of  conscience, 
and  to  the  thousand  joys  and  sweets  which  religion 
can  shed  on  life's  pilgrimage — but  he  pleads  for  a 
future  convenient  season,  before  he  would  feel  that 
peace,  partake  of  those  joys,  taste  of  those  sweets. 
Preposterous !  How  far  from  rational !  Can 
we  have  so  lost  our  reason,  as  for  a  moment  to 
imagine  that  this  is  a  doing  right,  either  toward 
God,  or  toward  ourselves?  As  if  we  had  not 
sinned  against  God  sufficiently,  or  been  unhappy 
long  enough,  we  still  plead  for  "  a  convenient  sea- 
son." When  urged  and  pressed,  we  still  persist  in 
saying,  "  Not  yet ;  not  yet  attend  to  duty ;  not  yet 
become  acquainted  w^ith  substantial  pleasures  and 
joys!" 

It  appears  to  me  that  the  delaying  sinner  must  be 
greatly  beside  himself,  as  well  as  very  much  har- 


228         THOUGHTS  AND  COUNSELS 

dened,  to  adopt  and  pursue  the  course  of  conduct 
which  he  does.  He  must  be  amazingly  ignorant 
or  insensible  in  regard  to  his  responsibilities,  if  he 
can  keep  his  conscience  from  being  exceedingly 
troublesome,  whilst  he  is  acting  this  procrastinating 
part.  Just  think.  God  holds  the  creature  responsible 
for  all  the  wrong  in  thought,  feeling,  desire,  will, 
word,  action,  which  he  has  fallen  into ;  and  for  all 
the  glory  and  service  which  he  might  and  should 
have  rendered  to  the  Lord,  and  all  the  good  he 
might  and  should  have  done  to  his  fellow  men,  but 
has  not.  And  not  this  only.  He  moreover  holds 
his  rational  creatures  responsible  for  all  that  ability 
and  disposition  to  serve  him,  and  do  good  to  them- 
selves and  others,  which  they  would  have  had,  had 
they  taken  care  of  and  improved  their  moral  na- 
ture to  the  utmost  extent  of  which  they  were  even 
originally  capable.  Take  this  thought  with  you, 
you  who  are  for  postponing  the  procurement  of  a 
right  state  of  heart,  the  formation  of  a  right  charac 
ter,  the  pursuit  of  a  right  course  of  conduct. 

3.  Another  reason  which  I  would  offer  against 
the  indulgence  of  a  procrastinating  spirit,  is  drawn 
from  the  power  and  influence  oi habit.  Plato,  being 
informed  that  one  of  his  pupils  was  fond  of  gaming, 
reprimanded  him  for  it.  The  disciple  excused 
himself  by  saying  that  he  only  played  for  a  trifle. 
"  But,"  said  Plato,  "  do  you  reckon  for  nothing  the 


FOR   THE    IMPENITENT.  229 

habit  of  gaming  which  playing  for  a  trifle  will  make 
you  contract  ?" 

Such  is  the  power  of  habit — a  power,  in  the  im- 
penitent sinner's  case,  not  lessening,  not  continuing 
merely  the  same,  but  constantly  increasing — that, 
humanly  speaking,  the  probability  is  day  by  day 
becoming  less  and  less,  that  he  will  ever  attend  to 
what  his  duty  and  his  high  interests  pressingly 
demand.  By  repeated  acts  of  transgression,  and 
omission  of  duty,  the  conscience  is  becoming  more 
torpid,  and  the  heart  growing  harder.  Every  addi- 
tional sinful  act  or  indulgence  blinds  the  eye  more 
to  sin's  enormity ;  renders  repentance  and  reforma- 
tion less  likely ;  drives  the  soul  further  from  God  ; 
and  lessens  the  distance  between  hell  and  the  sin- 
ner. In  the  case  of  the  ungodly,  as  they  go  onward 
in  their  wayward  and  forbidden  course,  we  find, 
step  by  step,  more  sins  to  repent  of,  and  less  time 
to  repent  in.  Their  insensibility  spreads  its  roots 
wider  and  deeper ;  their  slumbers  become  more 
sound :  the  loud  thunders  of  Sinai,  and  the  tender 
and  mellifluous  notes  of  mercy,  fall  on  ears  more 
and  more  deaf;  and  their  condition,  by  repeated 
acts  of  resistance  and  refusal,  becomes  more  and 
more  awfully  alarming  !  Think,  dear  reader,  of 
that  portion  of  the  impenitent  who  have  gone  past 
the  season  of  youth  ;  of  those  whose  sun  has  passed 
the  meridian  ;  and  those  with  whom  it  is  fast  g-oinsf 
down,  near  setting  in  the  western  horizon.  They 
20 


230         THOUGHTS  AND  COUNSELS 

are  still  in  their  sins.  Yes,  behold  here  an  aged 
man,  there  an  aged  woman,  impenitent,  out  of 
Christ,  and  yet  how  stupid,  how  careless  and  insen- 
sible. How  unmoved  under  mercy's  melting  voice, 
and  heaven's  roaring,  bursting  thunders.  Oh,  young 
reader,  will  you  not  take  warning  from  their  care- 
lessness and  apathy,  not  to  do  as  they  have  done  ? 
You  see  how  unmoved  and  immovable  they  are. 
Will  you  not  be  persuaded  to  avoid  following  their 
example?  A  more  convenient  season?  Before 
you  plead  or  cry  for  it,  think  of  the  stupifying  and 
hardening  effect  of  delay.  Think  of  the  force  and 
effect  of  habit.  What !  will  the  putting  off  of  a 
duty  which  a  man  has  no  heart  to  attend  to  now, 
which  he  at  present  hates,  tend  in  any  measure  to 
prepare  him  to  love  and  attend  to  that  duty  after- 
wards? Will  sinning  more  and  more — will  rebel- 
ling longer  and  longer  against  God,  tend  in  the 
least  to  prepare  a  man  to  renounce  his  sin  and  rebel- 
lion ?  Will  a  heart  that  is  now  unwilling  to  accept 
of  offered  mercy,  become,  by  repeated  and  still 
repeated  acts  of  refusal,  any  more  willing  to  accept 
of  the  mercy  offered  ?  Do  you  not  see  that  a  co7i- 
venient  season  is  in  this  way  pushed  farther  and 
farther  off,  instead  of  being  brought  nearer? — That 
the  convenience  for  attending  to  what  should  be  the 
grand  business  of  life,  is  every  moment  becoming 
less  and  less,  as  the  sinner  goes  onward  ?  His  time 
is  shortening,  and  yet  his  heart  growing  harder.   To- 


FOR    THE    IMPENITENT.  231 

day,  if  you  will  hear  God's  voice,  harden  not  your 
heart — harden  it  not  by  a  farther  repetition  of  sin, 
or  by  a  longer  indulgence  of  the  spirit  of  delay  and 
impenitence. 

4.  I  will,  in  this  chapter,  advance  but  one  more 
reason  against  indulging  a  procrastinating  spirit. 
It  is  drawn  from  a  consideration  of  the  uncertainty 
of  human  life. 

It  seems  as  though  the  delaying  sinner  is  calcu- 
lating, as  if  certain  of  it,  that  he  will  live  for  some 
time  to  come.  Would  he  suspend  such  invaluable 
interests  as  those  of  his  immortal  soul  on  an  uncer- 
tainty, think  you,  if  he  plainly  saw  it  to  be  an 
uncertainty  ?  Is  there  such  hardihood  and  pre- 
sumption to  be  found  in  the  human  bosom,  as  to 
talk  about,  or  be  depending  on,  a  future  convenient 
season  in  which  to  prepare  for  death's  approach, 
and  for  entering,  exultingly,  into  the  celestial  para- 
dise, unless  he  is  imagining  that  he  shall  most 
certainly  find  such  a  season  before  he  receives 
death's  summons?  Deluded  creature  !  The  fumes 
of  the  pit,  along  with  the  influence  of  a  corrupt 
heart,  have  so  bewitched  his  mind,  and  bedimmed 
his  vision,  that  he  thinks. he  sees,  away  ofl^  in  the 
future,  a  convenient  season  to  prepare  to  die  !  God 
Bays,  "  Boast  not  thyself  of  to-morrow,  for  thou 
knowest  not  what  a  day  may  bring  forth."  Says 
Christ,  "  Be  ready ;  for  in  such  an  hour  as  you 
think  not.  the  Son  of  man  cometh."     But  Satan, 


232  THOUGHTS    AND   COUNSELS 

along  with  a  corrupt  heart,  says,  "  Wait  a  while. 
There  is  time  enough  yet.  Give  yourself  ease. 
It  will,  be  more  convenient  for  you  to  attend  to 
religion  at  some  other  time."  And  the  joint  coun- 
sel of  this  Evil  Spirit,  and  of  a  wicked  heart  is 
listened  to.  and  follow^ed  b}?-  poor  sinners,  in  prefer- 
ence to  the  kind  counsel  and  command  of  God. 
Thus  the  delaying  creature  locks  arms  with  the 
Adversary,  and  walks  along  carelessly  toward 
death  and  eternity,  and,  whenever  urged  or  invited, 
talks  about  a  more  convenient  season  to  come,  until 
death  stops  his  mouth,  and  drives  his  soul  out  of  its 
house  of  clay,  to  seek  another  dwelling-place  !  An- 
other dweUing-place  ?  Where  7  Dying  as  a  sinner, 
impenitent — where  ?  How  my  heart  sickens  and 
bleeds !  Oh,  how  uncertain  is  life  !  It  is  affirmed 
that  "  by  the  circulation  of  the  blood  through  the 
heart  and  lungs,  in  which  motion  is  consumed,  and 
motion  renewed  every  moment,  the  question  is  put 
about  three  thousand  times  every  hour,  and  above 
a  hundred  thousand  times  every  day  and  night  of 
our  lives,  whether  we  shall  stay  in  this  world,  or  be 
in  heaven  or  hell  to  eternity?"  Alarming  considera- 
tion !  tremendous  thought !  Oh,  how  soon  and  how 
suddenly  may  eternity  burst  upon  the  ungodly — 
upon  yourself,  dear  reader !  The  angel  of  death 
may  even  now  be  reaching  forth  his  fingers  to  loose 
life's  silver  cord,  or  just  ready  to  grasp  the  golden 
bowl  to  shiver  it  to  atoms !    And,  impenitent  friend, 


FOR   THE    IMPENITENT.  233 

has  that  convenient  season  which  you  were  promis- 
ing yourself, -yet  arrived?  If  you  will  not  obey 
Christ's  voice,  you  must  at  least  obey  death's  sum- 
mons. The  grim  monarch  of  the  grave  will  hold 
with  you  no  parley.  He  will  not  wait  till  you  set 
your  house  in  order,  if,  when  he  comes,  you  are  not 
ready.  Speak  to  him  about  a  convenient  season  ; 
tell  him  it  has  not  come  yet,  and  ask  him  to  wait ; 
and  he  will  answer  you  only  by  planting  a  dagger 
in  your  heart. 

"  In  human  hearts  what  bolder  thought  can  rise, 
Than  man's  presumption  on  to-morrow's  dawn  1 
Where  is  to-morrow  1     In  another  world. 
For  numbers  this  is  certain ;  the  reverse 
Is  sure  to  none.     And  yet  on  this  perhaps, 
This  peradrenture.  infamous  for  lies, 
As  on  a  rock  of  adamant,  we  build 
Our  mountain  hopes ;  spin  out  eternal  schemes, 
As  we  the  fatal  sisters  could  outspin, 
And,  big  with  life's  futurities,  expire." 

Ah,  what  a  solemn  season  is  fast  coming  on  !  A 
dark,  portentous  cloud  is  fast  gathering  over  the 
head  of  the  ungodly.  That  cloud  is  rapidly  becom- 
ing heavier  and  blacker.  See  you  that  vivid  light- 
nirxg's  flash?  Flee,  sinner,  without  a  moment's 
delay ;  flee  to  the  only  shelter  from  the  storm  !  Do 
not,  by  sloth,  bring  ruin  on  your  head  !  Oh,  do  not, 
I  beseech  you,  by  procrastination,  make  your  bed 
in  hell ! 

20* 


234  THOUGHTS   AND   COUNSELS 


CHAPTER  XIII. 

BEWARE  ! 

So  solicitous  am  I,  dear  reader,  that  you  should 

not  plunge  into  an  undone  eternity,  but  should  smile 
and  sing  with  the  heavenly  throng  forever,  that  you 
must  allow  me,  in  this  chapter,  to  throw  before  you 
some  additional  friendly  cautions  and  warnings. 

You  are  encompassed  Vv^ith  dangers,  and  he  acts 
the  part  of  kindness  who  points  them  out  to  you, 
and  cries,  Beware  !  For  want  of  this,  it  is  to  be 
believed,  many  rush  on  destruction,  who,  with  it, 
might  have  been  saved  from  such  a  catastrophe. 

1.  Beware  of  saying  or  thinking,  "  What  have 
I  done  to  deserve  eternal  destruction?"  You  have 
perused  the  fifth,  sixth,  and  seventh  chapters  of  this 
book  to  little  profit,  if  you  can  here  seriously  usk 
such  a  question  as  this.  What  have  you  done  to 
deserve  to  lie  down  in  eternal  sorrow?  It  is  not 
necessary  to  relate  everything  you  have  done,  nor 
everything  you  have  left  undone,  in  order  to  prove 
that  it  is  a  marvellous  thing  that  you  are  yet  out  of 
hell.  God  has  said,  "  Cursed  is  every  one  that  con- 
tinueth  not  in  all  things  which  are  written  in  the 


FOR   THE    IMPENITENT.  235 

book  of  the  law  to  do  them."  Instead  of  doing  all 
things  there  required,  what  single  thing  which  is 
there  commanded  have  you  done,  and  because  he 
enjoined  it,  or  out  of  regard  to  his  authority,  and 
from  love  to  him?  "  The  wicked  shall  be  turned 
into  hell."  You  are  one  of  the  wicked,  for  you 
have  never  been  born  again.  In  how  many  parts 
of  the  holy  scriptures  are  such  as  you  threatened 
with  everlasting  destruction.  Yet  do  you  suppose 
that  God  would  threaten  men  with  such  a  destruc- 
tion, if  they  did  not  deserve  it?  You  can-have  no 
very  exalted  opinion  of  the  justice  or  goodness  of 
the  Deity,  if  you  can  imagine  such  a  thing. 

2.  Beware  of  keeping  yourself  in  countenance, 
or  drawing  comfort  from  the  idea,  that  there  are 
others  worse  than  yourself  This  may  be  so.  It  is 
nevertheless  a  truth  which  should  yield  you  no  great 
satisfaction,  whilst  you  are  yet  an  Unregenerate, 
unpardoned  sinner.  There  are  large  numbers  of 
amazingly  wicked  people  in  the  world.  Some  of 
these  may  reside  in  your  neighbourhood.  If  you 
are  not  so  bad  as  some  or  many  others  of  the  human 
family,  that  does  not  prove  that  you  are  what  you 
ought  to  be.  You  may  still  be,  and  are  a  very  great 
sinner — such  a  sinner,  that  unless  you  obtain  mercy, 
you  will  be  forever  a  wretch  undone.  Your  sins 
are  of  such  a  character,  and  are  already  in  number 
so  great,  that  if  they  were  divided  between  several 
millions  of  persons,  they  would  be  sufficient  to  effect 


236  THOUGHTS    AND    COUNSELS 

the  everlasting  ruin  of  them  all.  Not  a  few  sinners 
are  very  much  in  the  habit  of  warding  off  convic- 
tion, or  of  stifling  it,  by  means  of  that  flattering  idea 
to  which  Satan  is  very  ready,  along  with  a  depraved 
heart,  to  help  them :  that  there  are  some,  or  many 
others  worse  than  themselves.  If  you  will  but  look 
at  yourself  in  the  mirror  of  God's  law,  you  may  dis- 
cover enough  to  put  you  out  of  conceit  with  your- 
self, and  to  lead  you  to  utter  with  earnestness  the 
publican's  prayer,  If  you  will  turn  back  to  the  6th 
chapter,  you  will  find  a  quotation  from  Paul's, 
writings,  which  condemns  the  taking  of  such  a  tes< 
or  standard,  by  which  to  form  a  judgment  of  one' 
self,  as  that  here  alluded  to.  Guard  against  that 
mistake. 

3.  Bev/are  of  trusting  for  an  escape  from  the 
wrath  to  come,  to  the  general  mercy  of  God.  Some 
sinners,  when  urged  to  fly  from  impending  ruin, 
will  plead,  '•  God  is  merciful."  It  is  a  truth,  a 
precious  truth,  that  Jehovah  is  a  God  of  mercy. 
No  human  creature  would  be  saved,  were  he  not. 
But  is  he  not  a  just  God  too.?  Will  he  save  any 
of  the  human  family,  to  the  dishonour  of  his  justice? 
Does  not  the  Lord  hate  sin !  And  has  he  not  said 
that  he  will  punish  sinners  "  with  an  everlasting 
destruction  from  his  presence,  and  from  the  glory 
of  his  power?"  He  is  merciful,  but  is  he  not  also 
"a  consuming  fire?"  He  "  keepeth  mercy  for 
thousands,"  but  we  are  likewise  told  that  he  will 


FOR    THE    IMPENITENT.  237 

"  by  no  means  clear  the  guilty."  Is  he  savingly 
merciful  to  all  mankind?  Will  he  save  all  the 
human  family,  howsoever  they  live  or  die?  Is 
there  any  such  gospel  as  this  to  be  found  in  our 
sacred  book?  If  you  continue  in  the  love  and 
practice  of  sin,  or  stay  away  from  "  the  blood  of  the 
covenant,"  will  you  be  saved?  There  are  those 
who  will  enter  into  life,  even  a  multitude  which  no 
man  can  number — but  not  such. 

4.  Beware  of  pleading  with  a  sort  of  satisfaction, 
"  I  do  not  wish  to  be  a  hypocrite.  I  detest  hypo- 
crites." Well,  I  do  not  object  to  that.  But  who 
asks  you  to  be  a  hypocrite  ?  I  am  sure  it  is  no 
desire  of  mine  that  you  should  be  one.  I  wish  you, 
and  for  your  own  welfare  in  two  worlds,  this  and 
the  next,  to  be  a  real  christian.  Do  you  detest 
hypocrites?  Well,  then,  prepare  for  death  and 
heaven.  If  you  only  get  into  that  "  city  whose 
Maker  and  Builder  is  God,"  you  will  not  be  an- 
noyed with  the  sight  of  hypocrites.  But  if  you  fail 
of  getting  ready  to  enter  there,  why,  what  a  calam- 
ity will  come  upon  you — you  will  have  to  dwell 
with  hypocrites  forever ! 

5.  Beware  of  resting  on  the  plea :  "  I  am  as  good 
as  some  who  make  a  profession  of  religion."  It  is 
possible  that  this  may  be  so.  All  are  not  Israel, 
who  are  of  Israel.  Church-members  are  not  all  of 
Grod's  spiritual  household.  Even  among  the  twelve 
apostles,  there  was  one  who  was  a  bad  man.    Some 


238         THOUGHTS  AND  COUNSELS 

who  joined  the  church  under  Paul's  ministry,  did 
not  "run  well."  The  being  a  member  of  a  church 
will  not  of  itself  save  anyone,  -And,  if  it  were 
necessary,  we  would  warn  you  not  to  seek  a  union 
with  the  church  under  the  impression  that  you  will 
by  that  means  be  put  into  a  state  of  safety.  "  Except 
a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God,"  whether  he  is  within  or  outside  of  that  sacred 
enclosure.  But  I  entreat  you,  reader,  not  to  attempt 
to  keep  your  conscience  quiet  by  seeking  after  or 
looking  at  the  faults  of  professors.  Even  the  best 
of  them  are  not  perfectly  sanctified.  They  have 
sins  to  deplore  ;  and  all  the  truly  pious  do  mourn 
over  their  defects,  and  are  seeking  to  become  better. 
If  you  should  become  pious,  and  oh  that  you  may, 
and  without  delay  become  so,  I  would  not  expect  to 
see  you  sinlessly  perfect  all  at  once.  Progression 
is  the  law  of  the  divine  kingdom.  An  infant  does 
not  spring  up  instantaneously  into  manhood.  The 
grass,  the  grain  does  not  shoot  out  of  the  earth,  and 
appear  at  once  in  maturity.  The  Canaanites  were 
not  all  expelled  the  land  of  promise  immediately 
subsequent  to  the  entering  of  the  children  of  Israel 
into  it.  The  apostle  Paul,  after  he  had  been  some 
time  a  christian,  said  concerning  himself,  "  Not  as 
though  I  had  already  attained,  either  were  already 
perfect."  It  is  to  be  deplored,  indeed,  that  so  many 
professors  of  religion  are  no  more  devoted,  heavenly- 
minded  christians  than  we  find  them.     I  pray  that 


FOR    THE    IMPENITENT.  239 

you  may  not  only  become  a  child  of  God,  but  an 
eminently  pious  and  useful  one.  Do  gratify  me  in 
this  particular. 

6.  Beware  of  pleading,  or  of  saying  to  yourself, 
"I  must  wait  God's  time."  When  is  God's  time? 
Look  into  his  word  :  what  saith  it?  "  Behold,  noio 
is  the  accepted  time  ;  behold,  7iow  is  the  day  of  sal- 
vation." "  To-day  if  you  will  hear  Christ's  voice, 
harden  not  your  heart."  Where  in  the  scriptures 
is  it  said,  Begin  to  serve  God  io-morroio — Give  your 
heart  to  the  Lord  to-morrow — Repent  to-morrow — 
Believe  at  some  future  season  ?  The  commands  of 
Jehovah  have  in  them  a  now^  either  expressed  or 
implied.  To-day,  even  this  hour,  reader,  cease  to 
war  against  God.  Come  over  immediately  on  the 
Lord's  side.  Without  delay,  make  a  surrender  of 
your  heart  to  him  to  whom  it  of  right  belongs. 

Are  you  disposed  to  say,  "  I  am  doing  all  I  can  ?" 
If  you  were  doing  ever  so  much,  I  would  not  have 
you  trust  to  it  for  life,  but  would  warn  you  against 
resting  on  such  a  foundation.  Too  many  attempt 
to  make  a  Saviour  out  of  their  own  doings.  "  By 
the  deeds  of  the  law  shall  no  man  living  be  justified." 
But  whilst  I  would  not  have  you  expect  to  be  saved 
by  works,  I  would  not  have  you  expect  to  be  saved 
without  them.  There  are  things  that  ought  to  be 
done,  and  which  human  creatures  can  do.  They 
can  consider  their  ways.  They  can  read  God's 
word.   They  can  attend  God's  sanctuary.  They  can 


240         THOUGHTS  AND  COUNSELS 

cry  for  help  unto  God.  Do  you  do  all  these  things, 
and  to  the  extent  that  you  are  able?  Beware  of 
neglecting  the  diligent  use  of  the  means  of  grace. 
A  certain  old  lady,  when  exhorted  to  prepare  to 
meet  God,  replied,  '-  I'm  doing  all  1  can."  When 
asked,  Do  you  read  much  in  the  Bible  ?  "  Not 
much,"  said  she,  '•  but  I'm  doing  all  I  can."  Do  you 
attend  religious  meetings?  "No — but  I'm  doing 
all  I  can."  Do  you  pray  daily,  and  several  times 
a  day,  to  God  ?  "  Why,  no ;  I  cannot  say  that  I 
do  ;  but  I'm  doing  all  I  can."  About  after  this 
manner  are  multitudes  passing  on  to  the  close  of 
the  day  of  grace.  When  addressed  in  relation  to 
the  concerns  of  their  souls,  they  are  quick  in  reply- 
ing, "I'm  doing  all  I  can" — when  the  sober  truth 
is,  they  are  doing  just  nothing  at  all  to  secure  salva- 
tion, but  much  to  ensure  damnation. 

7.  Beware  of  trying  to  satisfy  yourself  for  the 
neglect  of  duty  by  the  plea,  "  I  have  not  time  to 
attend  to  religion."  What !  not  time  to  answer  the 
great  end  of  your  being  ?  not  time  to  accomplish 
the  great  purpose  for  which  you  were  put  here,  and 
afforded  a  day  of  grace  ?  It  is  not  necessary  for  you 
to  become  idle,  in  becoming  religious.  You  can 
attend  as  much  as  is  needful  to  secular  affairs,  and 
yet  attend  to  those  momentous  concerns  which  relate 
to  the  soul's  salvation.  If  both  could  not  be  attended 
to,  I  would  then  certainly  say,  Let  eternal  things 
claim  the  attention,  rather  than  those  which  are 


FOR    THE    IMPENITENT.  241 

temporal.  But  God  has  not  cast  us  into  such  a 
situation  here,  as  that  we  cannot  attend  to  all  need- 
ful secular  concerns,  and  likewise  to  those  which 
relate  to  our  everlasting  well-being.  You  spend  a 
great  deal  of  time  in  ways  which  do  not  tend  even 
to  your  temporal  advantage.  You  are  a  great 
squanderer  of  precious  time.  If  it  were  not  for  the 
desperate  wickedness  of  your  heart,  causing  an  in- 
describable reluctance  to  attend  to  the  momentous 
concerns  of  religion,  you  could  find  time  every  day  for 
serious  meditation,  prayer,  and  other  things  required. 
It  is  not  for  the  want  of  time,  but  for  the  want  of 
inclination,  that  your  duty  and  your  soul  are  so 
aaiazingly  neglected  ;  and  that  you  go  toward  eter- 
nity after  the  thoughtless,  reckless  manner  thaf  you 
do.  Oh,  am  I  compelled  still  to  weep  over  your 
obduracy  and  carelessness  1  I  did  hope  that  ere  you 
reached  this  part  of  the  book,  you  would  come  to  its 
perusal  with  a  troubled  heart  and  weeping  eyes  at 
least — that  you  would  feel  yourself  to  be  in  such  a 
situation  as  a  poor,  guilty,  condemned  sinner,  that  you 
would  not  need  further  to  be  urged  to  seek  for  mercy. 
8.  Methinks  I  hear  you  say,  "  I  do  feel  that  I  am 
unsafe;  my  sins  trouble  me;  but  what  can  I  co? 
I  cannot  change  my  own  heart."  Well,  I  am  glad 
to  hear  you  express  the  least  concern  respecting  your 
state.  I  do  not  ask  you  to  change  your  own  heart. 
I  know  that  you  cannot.  It  belongs  to  God  the 
Holy  Ghost  to  renew  men's  hearts.  But,  then, 
21 


242  THOUGHTS    AND    COUNSELS 

can  you  not  ask  him  to  do  this  work?  And  when 
he  comes  and  strives  with  you,  can  you  not  welcome 
him,  and  accept  of  his  gracious  offer?  One  thing 
is  certain,  that  you  are  not  without  a  new  heart 
because  you  are  unable  to  renew  it  yourself.  As 
soon,  to  say  the  least,  as  you  shall  be  willing  to 
have  the  work  done,  and  will  ask  him,  the  Spirit 
will  do  it  for  you.  Beware,  then,  of  trying  to  justify 
yourself  for  continuing  what  or  where  you  are,  by 
the  plea  just  stated. 

And  here  I  warn  you  to  beware  of  trusting,  as 
many  do,  to  some  outw^ard  and  partial  reformation. 
Such  a  thing  may  be  quite  a  benefit  to  you  as  to 
this  life.  But  it  by  no  means  amounts  to  what  is 
requisite  in  order  to  enter  into  life  eternal.  Such  a 
reformation  as  is  outward  or  partial,  it  is  in  the 
power  of  the  creature  to  effect.  It  is  within  the 
power,  for  example,  of  the  profane  swearer  to  for- 
sake his  profanity ;  of  the  inebriate  to  give  up  his 
intemperate  indulgence ;  of  the  thief  to  abandon 
his  course  of  violence  and  of  plunder.  All  this  may 
be  done  by  them,  and  yet  they  retain  hearts  teem- 
ing with  enmity  against  their  Maker.  I  want  you 
to  meet  with  so  great,  thorough,  radical  a  change, 
as  God  the  Spirit  alone  can  effect.  But,  then,  as  I 
intimated  a  moment  ago,  this  Omnipotent  and  in- 
finitely gracious  Agent  will  be  ready  to  do  this  work 
for  you,  just  so  soon  as  you  shall  be  willing  to  have 
him  do  it. 


FOR    THE    IMPENITENT.  243 

But  I  can  consent  to  occupy  no  more  space  or 
time  in  warning  you  against  a  resort  to  such  miser- 
able subterfuges.  Beware  of  all  pretexts  of  like 
character,  they  will  but  make  you  the  laughing- 
stock of  devils  ;  and,  I  would  add,  beware  of  indulg- 
ing the  disposition  which  originates  them. 

It  is  my  desire,  in  the  remainder  of  this  chapter, 
to  direct  your  mind  to  certain  other  things  against 
which  I  am  not  a  little  anxious  that  you  should  be 
on  your  guard.     One  of  these  relates  to  repentance. 

I  can  hardly  entertain  the  idea  of  your  being  so 
much  in  the  dark  concerning  your  duty,  and  the 
way  or  terms  of  salvation,  as  to  need  to  be  called  on 
to  beware  of  imagining  repentance  to  be  unneces- 
sary or  useless.  Nothing,  certainly  is  so,  on  which 
the  Deity  so  much  insists  in  his  sacred  word  as  he 
does  on  repentance.  Nor  is  this  strange,  since  the 
Bible  is  a  book  intended  for  sinners. 

We  read  that  the  Lord  "  now  commandeth  all 
men  everywhere  to  repent."  Jesus  opened  his  minis- 
try with  saying, "  Repent,  for  the  kingdom  of  heaven 
is  at  hand  ;"  and  the  same  thing  weis  the  burden 
of  his  forerunner,  John  the  Baptist.  Our  Lord, 
coming  into  Galilee  after  his  baptism,  preached, 
saying,  "  The  time  is  fulfilled,  and  the  kingdom  of 
God  is  at  hand  ;  repent  ye,  and  believe  the  gospel." 
The  apostles  of  Jesus,  in  the  fulfilment  of  the  duties 
assigned  them,  preached  repentance  and  remission 
of  sins  in  his  name,  wherever  they  went  among  the 


244  THOUGHTS    AND    COUNSELS 

nations.  Prophets  under  the  Old  Testament  dis- 
pensation, as  well  as  apostles  under  the  New.  called 
sinners  to  repentance.  "  Repent,  and  turn  your- 
selves from  your  idols,  and  turn  away  your  faces 
from  all  your  abominations. — Wash  you,  make  you 
clean  ;  put  away  the  evil  of  your  doings  from  before 
mine  eyes  ;  cease  to  do  evil ;  learn  to  do  well. — 
Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts  ;  and  let  him  return  unto  the 
Lord."     This  is  Old  Testament  language. 

The  indispensable  necessity  of  repentance  is  in- 
sisted on  in  both  Testaments.  Hear  what  God  by 
the  prophet  Ezekiel  says :  '•  Repent,  and  turn  your- 
selves from  all  your  transgressions ;  so  iniquity  shall 
"not  he  your  ruin.''^  And  you  remember  those  words 
of  Jesus,  "  Except  ye  repent,  ye  shall  all  likewise 
perish."  (Luke  xiii,  3.)  Apart  from  repentance, 
there  can  be  no  'preparediiess^  no  meetness  to  enter 
into  life.  Ruin,  endless  ruin  is  the  consequence  of 
a  want  of  it.  Beware,  reader,  of  continuing  in  im- 
penitence, if  you  would  not  lie  down  in  unending 
torment.  "  Some  people,"  said  Philip  Henry,  "  do 
not  like  to  hear  much  of  repentance  ;  but  I  think  it 
so  necessary,  that  if  I  should  die  in  the  pulpit,  I  wish 
to  die  preaching  repentance,  and  if  out  of  the  pulpit, 
practising  it." 

Assuming  that  you  do  not  need  to  have  the  neces- 
sity of  repentance  at  greater  length  dwelt  upon,  we 
will  proceed  to  call  your  attention  to  another  thing 


FOR   THE    IMPENITENT.  245 

respecting  it,  and  about  which  it  may  not  be  need- 
less to  put  you  on  your  guard.  Beware  of  falling 
into  a  mistake  concerning  the  true  nature  of  repent- 
ance. If  its  necessity  is  acknowledged — if  it  is  so 
important  that  there  is  no  escape  from  the  terrors 
of  coming  wrath  without  it — then  we  would  say, 
Beware  of  taking  that  for  genuine  repentance,  or 
"  repentance  unto  life,"  which  is  not.  Such  a  caution 
is  the  more  requisite,  because  mistake  here  is  so 
common,  and  so  liable  to  be  fallen  into. 

In  repentance  there  is  conviction  of  sin — a  com- 
paratively clear  and  lively  perception  of  one's  guilt 
— a  state  of  mind  in  striking  contrast  with  that  in 
which,  perverted  by  abounding  inward  corruptions, 
prejudiced  by  erroneous  notions,  and  habituated  to 
view  things  through  the  jaundiced  medium  of  his 
evil  propensities  and  passions,  the  creature  was  prone 
to  wonder  why  he  should  be  accounted  deserving 
of  God's  everlasting  displeasure,  and  represented  as 
exposed  to  it.  The  true  penitent  sees  his  sins  to  be 
great  in  number  and  in  atrocity,  and  that  God  would 
but  act  justly  toward  him  should  he  consign  him  to 
the  flames  which  will  never  be  put  out.  He  sees 
that  it  was  astonishing  divine  forbearance  which  kept 
him  from  tossing  on  the  burning  billows  of  his  in- 
dignation, whilst  he  was  steeling  his  heart  against 
him,  trampling  on  his  authority,  transgressing  his 
laws,  and  disregarding  his  glory.  But  here  we 
would  caution  you  against  indulging  the  idea  that 
21* 


246  THOUGHTS   AND    COUNSELS 

conviction  of  sin  is  all  that  enters  into  repentance. 
It  is  but  a  small  part  of  it.  Where  it  exists  by  itself, 
or  alone  in  any  mind,  that  man  can  with  no  pro- 
priety be  called  a  true  penitent.  How  many,  at 
some  time  in  their  life,  have  their  eyes  thrown  so 
wide  open  as  to  be  amazed  at  the  sight  which  they 
have  of  their  sinfulness,  who  nevertheless  persist  in 
walking  in  their  evil  ways.  Though  for  a  little 
while  brought  to  a  sort  of  pause,  their  convictions 
are  stifled,  or  pass  away,  and  they  "  turn  like  the 
dog  to  his  vomit  again,  or  the  sow  that  was  washed 
to  her  wallowing  in  the  mire." 

In  genuine  repentance  there  is  sorrow  or  grief. 
The  penitent  has  a  change  in  his  feelings^  as  well 
as  in  his  views.  He  is  more  or  less  pained  because 
he  has  done  wickedly.  His  tearful  eyes  and  heav- 
ing bosom  not  unfr^quently  give  signs  of  deep  in- 
ward distress — distress  occasioned  by  a  sight  of  the 
manner  in  which  he  has  been  living.  Many  have 
felt  indescribable  mental  anguish.  The  prophet 
Jeremiah  represents  Ephraim  as  "  bemoaning  him- 
self," and  as  "smiting  upon  his  thigh,"  in  the  grief 
and  anguish  of  his  heart.  You  must  have  sorrow 
for  sin,  if  you  would  not  pass  into  eternity  in  im- 
penitence. You  should  be  deeply  grieved  because 
of  your  infractions  of  the  divine  law,  and  your  abuse 
of  divine  goodness — should  be  in  bitterness  of  spirit 
because  of  having  so  multiplied  your  iniquities  be- 
yond all  reckoning,  and  persisted  in  sinning  under 


FOR    THE    IMPENITENT.  247 

circumstances  so  exceedingly  to  aggravate  your 
guilt. 

But  we  would,  at  the  same  time,  warn  you  against 
the  mistake  run  into  by  not  a  few — I  mean  the  mis- 
take of  thinking  that  sorrow  or  grief  is  the  utmost 
of  what  repentance  embraces.  And  what  we  wish 
you  on  this  point  particularly  to  beware  of  is,  the 
confounding  of  a  sorrow  for  having  exposed  one's 
self  to  the  threatened  penalty,  or  dread  consequences 
of  sin,  with  a  sorrow  for  sin  itself  The  two  thinors 
are  separable,  and  the  former  is  often  found  where 
the  latter  has  no  existence.  Sorrow  for  sin  because 
of  what  itself  is,  is  essential  to  repentance  unto  life. 

In  genuine  repentance,  there  is  a  hatred  of  sin. 
Sin  is  detestable  in  its  nature.  It  is,  then,  most 
reasonable  to  hate  it.  This  feeling  toward  it  entered 
into  the  repentance  of  the  Corinthian  professors. 
"  For,  behold,  this  self-same  thing  that  ye  sorrowed 
after  a  godly  sort,  what  carefulness  it  wrought  in 
you — yea,  what  indignation — yea,  what  revenged 
This  holy  indignation,  this  heaven-born  revenge,  is 
a  most  important  part  of  repentance. 

But  let  it  be  borne  in  mind,  that  sin  may  be  hated 
where  genuine  repentance  exists  not.  Sin  is  our 
enemy,  and  it  is  likewise  an  enemy  of  God.  Now 
it  is  possible  to  hate  sin  on  the  former  account  alone 
— not  at  all  on  the  latter  account.  Evangelical 
repentance  is  not  so  selfish ;  it  has  love  to  God,  as 
well  as  love  to  ourselves  in  it.    We  have  a  right  to 


M8 


THOUGHTS   AND   COUNSELS 


hate  sin,  because  it  is  our  enemy ;  but  we  should 
chiefly  hate  it  because  it  is  hateful  to  God  ;  because 
it  is  rebellion  against  him  ;  because  it  robs  him  of 
the  glory  which  is  his  due.  If  you  are  brought  to 
hate  sin,  ask  yourself  for  what  you  hate  it.  He 
who  has  repentance  unto  salvation,  hates  sin  because 
he  loves  God — hates  it  out  of  regard  to  the  divine 
will  and  glory. 

The  repentance  which  we  wish  you  to  exercise, 
includes  in  it  a  forsaking  of,  or  turning  from  sin. 
This  last  is  indeed  implied  in  a  hating  of  it.  There 
is  a  meaning  in  the  expression,  '•  repentance  toward 
God,^^  that  is,  as  it  may  be  understood,  a  repentance 
which  includes  in  it  a  turning  unto  God.  The 
prophet  Hosea  represents  the  God  of  Israel  as  com- 
plaining, "  They  return,  but  not  to  the  Most  High." 
Impenitent  men  often  turn  from  one  sin  to  another. 
But  the  truly  penitent  turn  from  all  sin  to  the  Lord. 
We  will  not  turn  as  true  penitents  from  sin,  without 
making  God  the  object  of  our  affection,  and  en- 
deavouring to  please  him  by  walking  in  his  paths. 

Genuine  repentance  leads  to  a  confession  of  sin. 
Sorrow  for  and  detestation  of  sin,  and  love  to  God 
combined,  lead  to  this.  There  is  no  effort  at  coi:\- 
ofcalment  made  by  the  true  penitent ;  or  if  there  is 
at  first,  he  is  driven  from  it.  His  lips  are  forced 
open,  that  he  may  unburthen  himself  of  the  oppres- 
sive load.  Hear  what  David  says  on  this  subject, 
in  the  32d  Psalm,  "  When  I  kept  silence,  my  bones 


FOR    THE    IMPENITENT.  249 

waxed  old  through  my  roaring  all  the  day  long. 
For  day  and  night  thy  hand  was  heavy  upon  me ; 
my  moisture  was  turned  into  the  drought  of  summer. 
I  acknowledged  my  sin  unto  thee,  and  mine  iniquity 
have  I  not  hid.  I  said,  I  will  confess  my  transgres- 
sions unto  the  Lord ;  and  thou  forgavest  the  iniquity 
of  my  sin."  It  was  only  in  this  way  the  Psalmist 
could  find  inward  ease. 

Such  a  repentance  we  call  upon  you  to  exercise. 
You  will  never  enter  the  pearly  gates,  or  walk  the 
golden  streets  of  the  city  of  God  without  it. 

But  beware,  at  the  same  time,  of  making  more 
out  of  repentance  than  the  scriptures  will  warrant 
Beware  of  putting  it  in  the  room  of  Christ,  as  we  fear 
too  many  do.  Repentance  in  no  case  satisfies  for 
a  breach  of  law.  A  man  does  not  atone  for  a  crime 
by  repentance  ;  nor  does  he  pay  a  debt  by  it.  A 
physician  of  great  latitude  in  his  religious  senti- 
ments, being  called  to  attend  an  intelligent,  pious 
lady  in  her  illness,  frequently  insisted  in  her  pre- 
sence, with  a  good  deal  of  dogmatism,  that  repent- 
ance and  reformation  were  all  that  either  God  or 
man*  could  require  of  us ;  and  that  consequently 
there  was  no  necessity  for  an  atonement  by  the 
sufferings  of  the  Son  of  God.  Upon  the  lady's  re- 
covery she  invited  him  to  tea.  The  table  being 
removed,  she  remarked  to  him  that  her  illness  had 
occasioned  him  a  number  of  journeys,  and  consider- 
able expense  for  medicines,  and  expressed  her  sorrow 


290         THOUGHTS  AND  COUNSELS 

for  it,  and  promised  that  on  any  future  indisposition 
she  would  never  trouble  him  again.  "  So  you  see," 
said  she,  "  I  both  repent  and  reform."  The  doctor, 
immediately  shrugging  up  his  shoulders,  exclaimed, 
"  That  will  not  do  for  me." 

You  have  heard  of  the  Foundation  laid  in  Zion. 
"  Other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ."  If  you  build  on  any  other, 
the  consequence  to  yourself  will  be  most  disastrous. 
Your  fabric  will  fall,  and  great  will  the  fall  be. 
Would  you  escape  the  wrath  to  come?  It  must  be 
on  the  ground  of  the  sacrifice  of  Christ.  Would 
you  have  a  title  to  Hfe  ?  Christ's  meritorious  obe- 
dience must  furnish  it.  Would  you  know  how  you 
may  obtain  such  an  interest  in  the  sacrifice  and 
obedience  of  Jesus,  as  that  these  effects  will  follow? 
The  answer  is,  by  faith.  Beware  of  thinking  that 
you  can  escape  hell,  and  enter  into  heaven  without 
faith.  If  anything  is  plainly  revealed,  as  essential 
to  salvation,  faith  is.  Take  your  Bible,  and  read 
Mark  xvi.  16;  John  iii.  15,  16,  18,  36;  v.  24;  vi. 
29,  35,  40  ;  viii.  24  ;  xii.  47,  48  ;  xx.  31 ;  Acts  xiii. 
39;  xvi.  31;  Rom.  iii.  26;  Heb.  iii.  18,  19;  Rev. 
xxi.  8. 

Having  thus  ascertained  that  faith  is  essential  to 
salvation,  you  should  next  be  careful  to  ascertain  in 
what  it  consists.  What  is  its  nature  ?  Beware  of 
taking  that  for  genuine,  saving  faith,  which  is  not. 
If  you  err  here,  you  err  to  your  ruin. 


FOR    THE    IMPENITENT.  251 

God  has,  in  the  sacred  scriptures,  revealed  such 
truths  as  the  following  :  We  are  sinners  ;  the  soul 
that  sinneth  shall  die;  Christ  the  Son  of  God  is  a 
Saviour  ;  there  is  no  Saviour  beside  him.  Now  it 
is  possible  to  fall  into  the  mistake  of  thinking  that 
a  cold,  heartless,  inoperative  assent  to  these  truths  is 
saving  faith.  An  assent  of  the  mind  to  such  truths, 
is  certainly  one  essential  ingredient  in  it.  It  must  be 
a  cordial  assent,  however — for  the  cold  and  listless 
assent  which  is  every  day  given  to  such  truths  by 
thousands  who  take  no  interest  in  them,  and  are  in 
no  degree  influenced  by  them  in  their  practice,  can 
hardly  so  much  as  be  called  an  ingredient  in  true 
faith.  The  awakened  sinner,  under  the  guidance 
and  influence  of  the  Holy  Spirit,  has  such  truths 
presented  to  his  mind,  with  an  evidence  which  has 
all  the  force  of  demonstration.  The  operations  of 
the  mind  on  any  subject  cannot  be  so  described  as 
to  render  them  intelligible  to  those  who  have  never 
experienced  them ;  but,  as  one  speaking  on  this  point 
remarks,  we  "can  conceive  the  difl^erence  between 
the  assent  that  we  give  to  a  truth  which  we  have 
not  properly  considered,  and  about  which  we  feel  no 
concern,  and  our  assent  to  a  truth  which  we  under* 
stand,  and  know  to  be  intimately  connected  with  our 
interest  Such  is  the  difference  between  the  assent 
which  enters  into  speculative^  and  that  which  enters 
into  saving  faith.  The  latter  is  founded  on  clear 
perceptions  of  the  truth,  and  excellence,  and  infinite 


252.  THOUGHTS    AND    COUNSELS 

importance  of  the  gospel.  An  evidence  accompanies 
It,  which  dispels  all  doubt,  removes  all  objections, 
and  creates  the  highest  assurance." 

But,  my  reader,  your  mind  may  yield  a  hearty 
assent  to  such  truths  as  I  specified,  and  you  may 
yet  want  something  which  is  essential  to  saving 
faith.  The  one  great  object  of  saving  faith  being 
the  Lord  Jesus  Christ,  how,  suppose  you,  should 
the  soul  feel  and  act  in  reference  to  him  ?  Should 
it  not  cordially  '•'■receive  and  rest^^  upon  him  for  sal- 
vation ?  Such  a  reception  and  reliance  are  essential 
to  the  faith  which  is  unto  eternal  life.  He  who 
savingly  believes,  not  only  assents  to  the  testimony 
of  God  contained  in  the  gospel  concerning  his  Son 
as  true,  but  rests  on  the  object  set  forth  in  that  tes- 
timony. This  is  evident  from  the  terms  in  which 
such  faith  is  described  in  the  sacred  writings.  It  is 
called  a  receiving  of  Christ,  John,  i.  12;  a  coming 
unto  him,  Matt.  xi.  28  ;  a  fleeing  for  refuge  to  lay 
hold  on  the  hope  set  before  us,  Heb.  vi.  18 ;  an 
eating  of  his  flesh  and  a  drinking  of  his  blood, 
John,  vi.  53,  54.  These  terms  import  such  motion 
or  activity  as  the  soul  exerts  when  it  not  only  con- 
templates, but  desires  and  embraces  the  good  which 
is  presented  to  it.  Faith  is  indicated  in  the  Old 
Testament  by  a  trusting  in  the  Lord.  Now  what 
is  it  to  trust  in  a  person  ?  It  is  not  merely  to  believe 
that  he  has  power,  and  is  willing  to  deliver  us  from 
danger  and  distress,  and  to  confer  benefits ;  but  to 


FOR    THE    IMPENITENT.  253 

accept  his  proffered  assistance,  and  to  commit  our 
interest  to  his  care  and  disposal.  The  convicted 
sinner,  discovering  and  feeling  his  guilt,  hearing 
the  denunciations  of  the  broken  law  of  God. 
and  the  accusing  and  condemning  accents  of  his 
own  conscience,  resorts  first  to  various  expedients, 
such  as  his  pride  and  carnality  suggest,  to  relieve 
himself  of  his  fears,  and  secure  himself  from  the 
threatened  evils — but  finding  them  ineflfectual,  and 
the  voice  of  inviting  mercy  falling  upon  his  ear,  and 
the  tenders  of  gospel  grace  being  presented  to  hinx 
he  is  prepared  to  welcome  them  ;  cordially  to  receive 
the  great  Deliverer,  and  throw  himself  upon  the  true 
Foundation.  Thus  doing  he  feels  himself  secure. 
Knowing  that  the  Son  of  God  in  our  nature  has 
suflfered  and  died,  "the  just  for  the  unjust,"  that 
Jesus  has  paid  the  dreadful  debt,  and  therefore  that 
it  cannot  be  exacted  of  himself,  if  he  by  faith  be 
allied  to  him,  his  fearful  apprehensions  pass  away. 
Having  found  an  unfailing  refuge  and  resting-place, 
he  smiles  and  sings.  He  lifts  his  heart  and  voice 
in  praise  of  redeeming  love  and  delivering  grace. 

It  may  be  remarked,  in  addition,  that  he  who 
receives  Christ  in  his  sacerdotal  office,  will  also 
receive  him  in  his  prophetic  and  his  regal.  He 
will  be  willing  to  be  taught  and  ruled  by  him. 

Oh,  my  reader,  are  you  now  willing  to  receive 
and  rest  on  Jesus?    Beware  of  everything  that  would 
keep  you  from  Christ.     Out  of  Christ,  you  are  poor 
22 


254  THOUGHTS    AND    COUNSELS 

and  blind,  and  miserable,  and  naked.  Out  of  hinij 
you  are  as  stubble  to  the  consuming  fire.  Those 
who  have  gone  to  hell,  all  died  out  of  Christ 

Beware  of  "  the  damning  sin  of  unbelief."  Un- 
belief has  the  effrontery  to  call  God  a  liar.  Unbelief 
rejects  Jesus  and  his  salvation.  It  fastens  the  guilt 
of  all  his  other  sins  upon  the  sinner.  It  doubly 
murders  the  soul.  Alas !  what  myriads,  from  the 
Jews  in  our  Saviour's  time  downward,  in  every 
age  to  the  present,  have  ruined  themselves  forever 
through  unbelief! 

Beware  of  being  ashamed  of  Jesus  Christ.  What 
a  caution  is  this  !  Can  it  be  possible  that  my  reader 
needs  it?  Go,  ask  the  shining  ranks  on  high  if 
they  are  ashamed  of  Jesus  Christ.  Would  they  not 
shudder  at  the  question  ?  Yet  there  are,  doubtless, 
multitudes  of  creatures  on  earth  that  are  ashamed 
of  "  the  man  who  is  God's  Fellow ;"  ashamed  to  fly 
tohim  for  help,  and  openly  to  appear  on  his  side. 

"Jesus!  and  shall  it  ever  be, 
A  mortal  man  ashamed  of  thee"? 
Ashamed  of  thee,  whom  angels  praise, 
Whose  glory  shines  through  endless  days !" 

How  unreasonable,  how  wicked,  how  ruinous  to  be 
ashamed  of  Christ !  Read  Mark,  viii.  38 :  "  Who- 
soever, therefore,  shall  be  ashamed  of  me,  and  of 
my  words,  in  this  adulterous  and  sinful  generation, 
of  him  also  shall  the  Son  of  Man  be  ashamed,  when 


FOR    THE    IMPENITENT.  255 

he  comolh  in  the  glory  of  his  Father,  with  the  holy- 
angels." 

My  reader,  is  there  not  something — what  is  it — 
ah,  what  idol,  that  you  are  unwilling  to  part  with 
for  Jesus?  Look  at  the  following  words — they  are 
from  the  lips  of  Jesus  Christ :  ''  If  any  man  come  to 
me,  and  hate  not  his  father,  and  mother,  and  wife, 
and  children,  and  brethren,  and  sisters,  yea,  and  his 
own  life  also,  he  cannot  be  my  disciple.  And  who- 
soever doth  not  bear  his  cross,  and  come  after  me, 
cannot  be  my  disciple.  Whosoever  he  be  of  you 
that  forsaketh  not  all  that  he  hath,  he  cannot  be  my 
disciple."  (Luke,  xiv.  26,  27,  33.)  Let  me  request 
you  to  read  likewise  the  following  words  of  our 
Lord — "  He  that  loveth  father  or  mother  more  than 
me,  is  not  worthy  of  me  ;  and  he  that  loveth  son  or 
daughter  more  than  me,  is  riot  worthy  of  me.  And 
he  that  taketh  not  his  cross,  and  foUoweth  after  me, 
is  not  worthy  of  me."  (Matt.  x.  37,  38.)  Volun- 
tarily, cordially,  separate  yourself  from  every  sin 
and  every  idol  for  Christ's  sake. 

Oh,  be  persuaded  to  yidd  yourself  to  Christ.  It 
is  related  in  Roman  histor}^,  that  when  the  people 
of  CoUatine  stipulated  about  their  surrender  to  the 
authority  and  protection  of  Rome,  the  question  asked 
was,  "  Do  you  deliver  up  yourselves,  the  Collatine 
people,  your  city,  your  fields,  your  water,  your 
bounds,  your  temples,  your  utensils,  all  things  that 
are  yours,  into  the  hands  of  the  people  of  Rome  ?" 


256         THOUGHTS  AND  COUNSELS 

And  on  their  replying,  "  We  deliver  up  all,"  they 
were  received.  So  you,  beloved  reader,  should  make 
an  equally  voluntary  and  comprehensive  surrender 
of  yourself,  and  all  pertaining  to  you,  to  the  blessed 
Redeemer.  How  much  did  he  surrender  for  our 
sakes ! 

Beware  of  treating  unkindly  the  Holy  Spirit,  and 
the  convictions  or  serious  impressions  which  he  pro- 
duces. His  visit  to  you  is  one  of  infinite  benevolence 
and  mercy.  He  would  show  you  your  sins,  and  the 
danger  of  your  state,  that  you  may  be  induced  to 
seek  for  deliverance.  And  he  would  then  hold  up 
to  you  Christ,  and  set  before  you  the  gracious  truths 
and  invitations  of  his  gospel,  that  you  may  readily, 
cheerfully,  betake  yourself  to  him.  and  affectionately 
and  gratefully  embrace  him.  Be  careful  to  entertain 
him,  and  the  impressions  of  which  he  is  the  author. 
Grieve  not  away  the  one  ;  wear  not  away  nor  stifle 
the  other. 

Beware,  under  conviction,  of  saying  or  thinking, 
"  I  am  not  fit  to  come  to  Christ."  By  means  of  this 
plausible  notion  of  a  want  of  fitness,  the  adversary 
would  like  to  keep  you  from  the  only  Saviour.  It 
is  because  you  are  a  sinner^  that  Jesus  calls  and  in- 
vites you  to  come  to  him. 

"  All  the  fitness  he  requireth, 
Is  to  feel  your  need  of  him." 

Says  Thomas  Adam,  "  If  we  see  ourselves  bad 


FOR   THE    IMPENITENT.  257 

enough  for  Christ,  he  sees  us  good  enough."  Never 
should  the  thought  of  the  number,  or  greatness,  or 
aggravation  of  our  sins  hinder  us  from  fleeing  to 
Christ.  "  The  weight  of  our  sins,"  says  M'Cheyne, 
"  should  act  like  the  weight  of  a  clock  ;  the  heavier 
it  is,  it  makes  it  go  the  faster." 

Beware  of  staying  away  from  Christ  until  you 
first  become  better. 

"  If  you  tarry  till  you're  better, 
You  will  never  come  at  all." 

Approach  and  touch  the  hem  of  Christ's  garment, 
and  thou  shalt  find  virtue  coming  out  of  him^  and 
into  thce^  that  shall  make  thee  better.  Put  thyself 
under  the  influence  streaming  from  the  cross,  and 
instantly  shall  thy  heart  begin  to  spring  up  from 
the  clay,  thy  dark  character  to  brighten,  and  thy 
beclouded  face  to  shine.  Oh.  reader,  hie  to  the 
'•wicket  gate."  Beware  of  counsel  that  "causeth 
to  err."  Listen  not  to  '"Obstinate,"  or  "Pliable,"  or 
"  Worldly  Wiseman,"  or  "  Legality."  Let  nothing, 
nothing,  from  without  or  within,  keep  thee  from  the 
blood-sprinkled  way  leading  to  the  celestial  city. 


258  THOUGHTS    AND    COUNSELS 


CHAPTER  XIV. 

FORGIVENESS. 

To  an  awakened,  anxious  sinner,  such  as  you, 
reader,  may  now  be,  no  subject  can  be  more  inter- 
esting and  important  than  the  one  expressed  in  the 
above  title.  And  in  offering  to  you  some  thoughts 
upon  it,  at  this  time,  I  know  not  how  better  to  pro- 
ceed than  by  having,  more  particularly,  before  me 
those  words  of  the  son  of  Jesse  with  which  is  com- 
menced the  32d  Psalm:  "Blessed  is  he  whose 
transgression  is  forgiven,  whose  sin  is  covered. 
Blessed  is  the  man  unto  whom  the  Lord  imputeth 
not  iniquity."  So  thought  that  king  of  Israel  who 
in  another  Psalm  cries,  "  Have  mercy  upon  me,  O 
God,  according  to  thy  loving  kindness ;  according 
unto  the  multitude  of  thy  tender  mercies,  blot  out 
my  transgressions  ;"  and  so  will  every  one  think 
who  thinks  aright.  It  is  not  here  said,  Blessed  is 
the  man  who  has  never  sinned,  who  has  never 
broken  the  divine  commandments ;  who  has  never 
trampled  on  the  authority,  or  run  counter  to  the 
will  of  God.  Alas !  where  is  such  an  one  of  woman 
born  to  be  found  ?     If  no  creatures  were  blessed 


FOR    THE    IMPENITENT.  259 

but  such  as  have  acted  toward  God,  his  government, 
his  laws,  as  the  holy  angels  have  acted,  then  none 
of  human  kind,  surely,  could  be  pronounced  blessed : 
for  these  latter  all  have  sinned,  and  come  short  of 
the  glory  of  God. 

Anterior  to  all  experience,  and  to  all  divine  testi- 
mony in  relation  to  the  matter,  the  thought  could 
apparently  have  never  entered  the  mind  of  man, 
that,  transgressing  in  a  single  instance  the  law  of 
God,  he  could  ever  be  dealt  with  in  the  manner 
hinted  at  in  those  words  of  the  inspired  Psalmist, 
which  we  have  quoted.  The  transgressors  of  a 
higher  race  found  no  pardoning  mercy  from  the 
Lord.  And  the  first  human  pair  received  no  inti- 
mation, prior  to  their  fall,  that  falling  they  could 
ever  find  any  door  of  mercy  thrown  open  to  them ; 
that  they  could  by  possibility  ever  hear  of  any  such 
thing  as  is  denoted  by  the  word  forgiveness.  The 
conduct  of  our  first  parents,  after  they  had  partaken 
of  the  interdicted  fruit,  showed  that  their  bosoms 
were  strangers  to  any  such  fond  anticipation  as  the 
first  gracious  promise  was  adapted  and  designed  to 
inspire,  before  that  promise  was  actually  given  them. 
Yes ;  it  was  too  much  for  man  to  hope,  that  once 
transgressing  the  divine  precept,  he  could  ever  pos- 
sibly, in  any  way,  find  pardon.  And  certainly  the 
threatening  was  too  positive  to  leave  any,  even  the 
least  ground  to  hope. 

Yet  02ir  ears   have  become  familiar  with  the 


260  THOUGHTS   AND    COUNSELS 

sound,  and  our  minds  with  the  doctrine  of  Divine 
forgiveness.  And  familiarity  here  is  attended  with 
its  usual  effects.  As  in  looking  at  the  sun,  we  now 
little  think  of  the  glory  of  that  luminary;  so  in 
hearing  of  forgiveness^  we  little  think  of  the  grace 
which  that  word  imports,  or  of  the  blessedness  of 
those  who  are  the  subjects  of  it.  Oh,  how  few 
appear  to  think  at  all  of  its  importance  and  precious- 
ness.  What  smaller  numbers  still,  so  prize  it  as  to 
seek  after  it. 

In  those  words  of  the  inspired  Psalmist,  which 
we  have  chosen  as  the  basis  of  our  remarks  in  this 
chapter,  the  object  of  forgiveness  is  stated  in  the 
three  terms,  iniquity^  transgression^  and  sin.  I 
suppose  we  may  understand  by  these  terms,  as  here 
used,  all  the  various  forms  or  sorts  of  sin — as  sins 
of  heart,  sins  of  life  ;'  sins  of  omission,  sins  of  com- 
mission ;  sin  as  seen  by  the  Lord  in  states  of  mind, 
and  that  which  manifests  itself  in  action ;  as  well 
as  the  different  degrees  of  turpitude  in  which  it 
exhibits  itself  Now  sin  affects  man  in  various 
ways.  It,  for  instance,  blinds  his  mind  ;  it  has 
turned  his  affections  from  right  to  wrong  objects ; 
his  heart  has  become  hardened  by  it ;  his  soul  has 
become  polluted,  corrupt,  through  its  influence. 
But  pardon  has  nothing  to  do,  directly,  with  these 
effects.  But  there  is  another  effect  which  sin  has 
had  on  mankind.  It  has  brought  the  curse  of  Godj 
or  of  his  law,  upon  them.     They  are  condemned 


FOR    THE    IMPENITENT.  261 

creatures  in  consequence.  The  sentence  which 
was  pronounced  against  transgression  they  have 
fallen  under.  The  penalty  of  the  broken  law  the}'- 
are  liable  to  have  executed  upon  them  to  their  ever- 
lasting undoing.  Now  forgiveness  has  respect, 
strictly,  to  this  latter  effect,  and  indicates  its  re- 
moval. 

The  Psalmist's  words  speak  of  forgiveness  in 
three  forms.  They  speak  of  transgression  forgiven; 
of  sin  covered;  of  iniquity  not  imputed.  As  to  the 
first  of  these — there  is  indicated  that  he,  whose 
transgression  is  dealt  with  according  to  the  manner 
there  spoken  of,  is  delivered  from  the  "obligation" 
to  punishment,  which  by  virtue  of  the  sentence  of 
the  law  he  before  lay  under.  As  the  original  im- 
ports, the  curse,  which  is  as  a  heavy  burthen,  is 
lifted  off;  and  thus  the  remission  of  sin  gives  rest 
or  relief  to  the  oppressed.  The  same  idea  is  im- 
ported by  the  expression,  "  take  awayf^  as  applied 
to  sin.  Thus  Job  says,  "  Why  dost  thou  not  take 
away  my  iniquity  ?"  It  is  a  metaphor  derived  from 
the  circumstance  of  the  lifting  off  the  burden  from 
a  man  who  is  carrying  or  attempting  to  carry  a  load 
whose  weight  he  is  about  to  sink  under.  Thus, 
when  the  heavy  burthen  of  sin  is  on  us,  and  press- 
ing us  down,  this  in  the  act  of  pardon  is  removed  ; 
the  soul  is  lightened  of  it.  Forgiveness  is  likewise 
expressed  in  the  words  alluded  to,  as  well  as  else- 
where in  the  sacred  scriptures,  by  the  covering  of 


262  THOUGHTS    AND   COUNSELS 

sin :  "  whose  sin  is  covered.''^  "  Thou  hast  covered 
all  their  sin."  (Psalm  Ixxxv.  2.)  This  was  typified 
by  the  mercy-seat  covering  the  ark,  in  which  were 
deposited  the  two  tables  of  the  law.  This  covering 
of  sin  is  not  a  covering  of  it  from  the  eye  of  God's 
omniscience,  but  a  covering  of  it  from  his  vindica- 
tory or  punitive  justice  ;  such  a  covering  of  it  as 
that  a  righteous  and  sin-avenging  God  will  not  so 
see  it  as  to  proceed  against  it  in  the  way  of  punish- 
ment. An  object  is  hid  from  our  view  by  its  being 
covered  over ;  and  it  is  doubtless  from  it  that  the 
figure  of  the  Psalmist  is  drawn.  Again  :  Forgive- 
ness is  expressed  by  a  non-imputation  of  sin.  Thus 
it  is  said,  "  Blessed  is  the  man  to  whom  the  Tjord 
imputeth  not  iniquity."  A  not  imputing  of  iniquity 
is  a  not  laying  it  to  the  sinner's  charge;-  a  not 
reckoning  it  to  him  in  such  a  way  as  to  proceed 
against  him  for  it,  as  the  Lord  in  justice  might,  or 
as  the  sinner  deserves. 

There  are  other  expressions  of  holy  writ  by  which 
forgiveness  is  denoted,  and  which  may  help  to  the 
understanding  of  its  nature.  It  is  expressed,  for 
instance,  as  a  blotting  out  of  sins.  Said  God  to 
Israel,  "  I,  even  I,  am  he  that  blotteth  out  thy  trans- 
gressions." There  is  an  allusion  to  a  creditor,  who, 
when  his  debtor  has  paid  him,  blots  out  the  account, 
draws  a  mark  across,  or  effaces  it.  His  debts  no 
longer  stand  charged  in  the  creditor's  books — no 
longer  any  account  is  to  be  found  against  him.     To 


FOR   THE    IMPENITENT.  263 

forgive  sin  is  also  expressed  by  a  casting  of  it  into 
(he  depths  of  the  sea.  This  form  of  expression  is 
intended  to  import  the  Lord's  burying  of  one's  sins 
out  of  his  sight,  that  they  may  not  rise  up  in 
judgment  against  the  perpretrator.  It  is,  moreover, 
expressed  by  a  non-remembrance  of  it.  Thus  God 
says,  "  I  will  be  merciful  to  their  unrighteousness, 
and  their  sins  and  their  iniquities  will  I  remember 
no  more^^  i.  e.,  treat  them  as  if  he  had  forgotten 
them. 

It  may  be  farther  remarked  in  reference  to  for- 
giveness, that  it  comes,  and  can  come  only  from 
God.  "  Who  can  forgive  sins  but  God  only?"  said 
the  Jews  to  Christ.  None  else  has  the  right  or  the 
power.  Sin  is  committed  against  God,  and  if  it  be 
remitted  at  all,  the  remission  must  come  from  him. 
The  Popish  absoUition  by  priests  is  a  figment. 
Reader,  get  your  absolution  from  God,  if  you  desire 
that  which  is  real,  and  that  which  can  profit  you  in 
the  world  to  come. 

The  grou7id,  the  sole  ground  of  pardon,  let  us 
proceed,  though  briefly,  to  consider.  To  you,  my 
dear  friend,  a  correct  understanding  of  no  point  is 
more  important  than  of  this.  Be  careful,  be  careful 
to  avoid  all  mistake  or  error  here.  The  ground  of 
pardon  is  not  any  merit  of  the  creature.  It  is  not 
anything  that  fallen  man  has ;  nor  anything  he  can 
do.  Wealth  cannot  purchase  it ;  personal  works, 
or  righteousness,  can  by  no  means  entitle  any  crea- 


264  THOUGHTS    AND    COUNSELS 

ture  of  the  fall  to  it.  Heaven  cannot  be  entered 
without  good  vvorkSj  without  an  internal  righteous- 
ness.  These  pertain  to  a-  meetness  to  enter  into  life. 
But  they  help  not  in  the  least  to  constitute  the  meri- 
torious ground  of  pardon.  This  is  a  distinct  matter, 
which  must  be  looked  for  elsewhere.  The  Rev. 
David  Dickson,  professor  of  divinity  in  Edinburgh, 
being  asked,  when  on  his  death-bed,  how  he  found 
himself,  answered,  "I  have  taken  my  good  deeds 
and  bad  deeds,  and  thrown  them  together  in  a  heap, 
and  fled  from  them  both  to  Christ,  and  in  him  I  have 
peace."  Oh,  my  reader,  the  streams  of  divine,  par- 
doning mercy,  which,  when  traced  downward  in 
their  course,  are  found  flowing  to  sinful  men  so 
much  to  iheir  benefit,  are,  when  traced  upward, 
found  to  have  their  source  in  the  benevolence  of 
God  indeed  :  but  they  are  seen  invariably  coming 
by  the  way  of  Calvary,  before  they  reach  any  of 
Adam's  guilty  progeny.  On  that  crimsoned  summit 
is  kept,  by  the  Lord  God  Almighty,  the  great  reser- 
voir from  which  sinners  derive  forgiving  mercy,  if 
that  mercy  they  ever  find.  One  of  the  most  promi- 
nent doctrines  of  both  the  Old  and  New  Testa- 
ment scriptures  is.  that  "  without  shedding  of  blood 
there  is  no  remission."  But  what  blood  ?  Not  that 
of  bulls  and  goats;  it  could  never  take  away  sin. 
But  it  told  of  blood  that  could.  The  bloody  offer- 
ings of  the  ancient  dispensation  had  typical  signifi- 
cancy  in  them.     They  speak  of  the  bloody  tree  of 


FOR    THE    IMPENITENT.  265 

Calvary.  Prophets  and  apostles  stand  and  point  to 
the  cross.  These  both,  with  loud  voice,  cry,  Re- 
mission of  sin  by  the  blood  of  the  cross.  The  sufTer- 
inofs  of  the  incarnate  Son  of  God  were  vicarious ; 
the  death  of  Jesus  Christ  was  a  propitiatory  sacri- 
fice. Hear  Isaiah :  "  Surely  he  hath  borne  our 
griefs,  and  carried  our  sorrows.  He  was  wounded 
for  our  transgressions,  he  was  bruised  for  our  iniqui- 
ties ;  the  chastisement  of  our  peace  was  upon  him ; 
and  with  his  stripes  we  are  healed.  The  Lord 
hath  laid  on  him  the  iniquity  of  us  all."  Hear 
Paul ;  "  Christ  hath  redeemed  us.  from  the  curse  of 
the  law,  being  made  a  curse  for  us:  for  it  is  written. 
Cursed  is  everyone  that  hangeth  on  a  tree."  "  Christ 
also  hath  loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God."  ''  He  hath  made 
him  to  be  sin  (a  sin-offering)  for  us,  who  knew  no 
sin  ;  that  we  might  be  made  the  righteousness  of 
God  in  him."  Speaking  of  Christ,  Peter  also  says, 
"  Who,  his  own  self,  bare  our  sins  in  his  own  body 
on  the  tree."  And  again  :  "  For  Christ  also  hath 
once  suffered  for  sins,  the  just  for  the  unjust."  How 
often  in  the  sacred  writings  is  Christ  represented  as 
dying  for  us^  i.  e.,  in  our  room  or  stead.  Let  me 
add  the  following  passages :  "  But  now  once,  in  the 
end  of  the  world,  hath  he  (Christ)  appeared,  to  put 
away  sin  by  the  sacrifice  of  himself"  "  In  whom 
we  have  redemption  through  his  blood,  even  the 
forgiveness  of  sins." 

23 


266  THOUGHTS    AND   COUNSELS 

I  could  here  add  remarks  of  my  own,  attempting 
to  show  that  in  such  passages  of  holy  writ  as  we 
have  quoted,  we  are  taught  that  Christ,  by  his 
sufferings  unto  death,  has  rendered  such  a  satisfac- 
tion to  the  law  and  justice  of  God  for  sin,  that  all 
who  receive  him  by  faith  obtain  forgiveness.  But 
it  appears  to  me  that  this  would  be  very  much  like 
attempting  to  demonstrate  one  of  the  plainest  axioms 
in  mathematics,  or  like  holding  up  a  candle  to  you 
at  mid-day,  to  assist  you  to  behold  the  sun.  The 
language  of  the  Holy  Ghost  on  this  subject  is  as 
plain  as  c^ny  language  that  can  possibly  be  em- 
ployed. 

Carry  this  truth  constantly  with  you,  reader : 
The  death  of  the  Lord  Jesus  Christ  is  the  alone 
ground  of  pardon.  Are  you  a  trembling  sinner, 
panting  for  forgiveness  for  your  aggravated  and 
countless  sins  ?  We  would  say  to  you,  in  the  lan- 
guage of  John  the  Baptist :  "  Behold  the  Lamb  of 
God,  who  taketh  away  the  sin  of  the  world." 

It  is  not  uncommon  for  sinners  to  look  for  pardon, 
or  expect  escape  from  coming  wrath  in  some  other 
way — in  ways  which  the  scriptures  sanction  not  nor 
teach ;  in  ways,  indeed,  in  which  the  Bible  tells  us 
positively  that  it  cannot  be  obtained.  Many  look 
for  forgiveness  irrespective  altogether  of  the  atone- 
ment of  Christ ;  yet  God  grants  it  to  none  irrespec- 
tive of  it,  and  he  never  will ;  nor  indeed,  (we  would 
say  it  reverently,)  can  he,  without  trampling  on  the 


FOR    THE    IMPENITENT.  267 

demands  of  justice ;  without  appearing  to  connive 
at  sin ;  and  without  falsifying  also  his  word.  In 
all  cases  in  which  pardoning  mercy  is  exercised, 
there  is  in  its  bestowment  a  due  regard  had  to  the 
rights  of  God  ;  to  the  honour  of  his  government, 
and  to  the  claims  of  his  law.  It  is  not  a  weak  pity, 
such  as  is  frequently  exercised  by  a  parent  toward 
an  offending  child,  or  by  a  weak  judge  toward  a 
culprit  at  the  bar.  God's  forgiving  mercy  is  com- 
bined in  its  exercise  with  the  due  influence  of  every 
consideration  arising  out  of  the  public  and  official 
station  which  is  occupied  by  Him  as  the  ruler  of  an 
universe  of  intelligent  beings,  whose  interests  as  a 
whole,  as  well  as  his  own  honour,  will  not  be  left 
out  of  view  in  the  treatment  of  individuals.  Its 
dispensation  toward  all  the  happy  objects  of  it  is 
according  to  certain  rules,  after  a  fixed  order.  It  is 
"invariably  accompanied  with  suitable  displays  of 
the  divine  purity ;  and  its  consequences  combine 
with  the  relief  and  eternal  felicity  of  its  objects,  the 
maintenance  of  the  claims  of  divine  moral  govern- 
ment, and  the  advancement  of  the  divine  glory." 
Look  at  the  atonement  made  by  the  infinitely 
precious  blood  of  God's  dear  Son,  and  you  behold 
the  peculiar  and  exclusive  medium  through  which 
pardon  is  dispensed  by  the  infinite  God,  and  the 
alone  way  in  which  it  can  be  dispensed,  without 
infringing  on  the  rights  and  glory  of  the  moral 
Governor  of  the  universe. 


268  THOUGHTS    AND    GOUNSELS 

Do  all  mankind  procure  pardon  through  this 
medium  ?  We  reply,  Those  of  mankind  who  pro- 
cure it  at  all  do ;  but  it  is  to  be  borne  in  mind  that 
according  to  the  purpose  and  plan  of  God  as  revealed 
in  the  gospel,  none  receive  forgiveness  through  the 
atonement  of  Christ  except  those  who  repent  and 
believe.  Repentance  and  faith  the  apostles  every- 
where taught  to  be  essential  to  the  forgiveness  of 
sins.  This,  indeed,  is  the  current  language  of  the 
New  Testament.  You  can  nowhere  find  the  gos- 
pel proclaiming  and  promising  pardon  to  all  men, 
whether  they  exercise  repentance  toward  God,  and 
faith  toward  our  Lord  Jesus  Christ,  or  not.  Some- 
times, it  is  true,  the  language  is  such  as  that  some 
might  conclude  that  only  one  of  these  is  necessary 
— either  repentance  or  faith — for  sometimes  the  one 
is  mentioned  as  necessary,  and  sometimes  the  other. 
It  is  seldom  that  they  are  both  mentioned  together. 
But  then  it  is  to  be  remembered  that  where  one  is 
mentioned,  the  other  is  implied :  for  they  go  together. 
Repentance  and  faith,  in  the  gospel  scheme,  though 
they  are  by  no  means  one  and  the  same  thing,  yet 
are  inseparable.  Where  one  exists,  there  does  the 
other.  Let  it  be  borne  in  mind,  that  the  gospel 
does  not  proclaim  a  general  amnesty,  or  an  indis- 
criminate absolution,  to  all  the  human  family ;  to 
the  impenitent  and  unbelieving,  as  well  as  to  the 
penitent  and  believing.  No  such  proclamation  as 
that,  has  Jehovah  authorised  to  be  made ;  and  he 


FOR    THE    IMPENITENT.  269 

only  has  the  right  to  say  on  what  terms  sin  shall 
be  forgiven.  It  is  a  great  deal,  to  provide,  and  to 
say,  authoritatively,  that  it  may  be  forgiven  in  any 
way,  on  any  terms.  And  it  is  certainly  very  gracious 
and  merciful  in  him,  to  see  to  having  such  provision 
made,  as  that  forgiveness  may  be  offered  on  so  easy 
terms  especially  as  those  of  repentance  and  faith. 

Notwithstanding  what  we  have  said  in  the  pre- 
ceding chapter  in  reference  to  these  last,  it  may  not 
be  deemed  superfluous  to  drop  a  few  additional 
remarks  concerning  the  necessity  of  each. 

And,  first,  in  relation  to  the  necessity  of  repent- 
ance. It  is  not  that  repentance  merits  the  forgiveness 
of  sin,  that  it  is  called  for  as  a  prerequisite.  I  have 
already  stated  the  sole  meritorious  ground  of  pardon 
to  be,  the  blood  of  Christ.  Tears  cannot  purchase 
pardon.  If  they  could,  then  Christ's  blood  might 
have  remained  in  his  veins,  and  he  in  heaven ;  he 
then  need  never  to  have  stooped  so  low  as  to  assume 
our  nature.  But  it  has  seemed  proper  in  God's 
sight,  and  even  to  men  there  cannot  but  appear  a 
fitness  in  it,  that  those  only  shall  have  the  bestow- 
ment  of  so  great  a  blessing  as  pardon,  who  desire 
and  seek  after  it.  But  the  impenitent,  the  blind, 
the  obdurate,  the  careless,  will  not  seek  after  it  ; 
they  will  not  anxiously  desire  it ;  for  they  indeed 
see  not  the  need  of  it.  They  see  their  sins,  and 
view  the  law  of  God  in  no  such  light  as  leads  to  a 
discovery  of  the  value  or  importance  of  pardon. 
23* 


270  THOUGHTS   AND   COUNSELS 

The  Lord  would  have  such  a  blessing  as  that  of 
forgiveness  prized  by  those  to  whom  he  imparts  it. 
None  but  the  humbled,  penitent,  contrite,  know 
how  to  appreciate  such  a  blessing.  If  it  were  even 
offered  to  others,  they  would  be  apt  to  reject  it  as 
worthless  or  unnecessary.  They  would  behold 
nothing  in  their  condition  calling  for  such  a  thing. 
And  next — as  to  the  necessity  oi  faith  in  Christy 
in  order  to  receiving  forgiveness,  it  may  be  remarked, 
that  as  it  is  only  through  Christ's  atonement  that 
pardon  can  come  to  guilty  men,  it  does  not  seem 
reasonable  to  suppose  that  they  can  derive  such  a 
benefit  from  that  atonement  who  reject  it ;  and  they 
reject  the  atonement,  cast  it  away  from  them,  who 
do  not  receive,  or,  in  other  words,  believe  in  the 
Lord  Jesus  Christ.  That,  according  to  the  scrip- 
tures, faith  is  a  necessary  antecedent  to  forgiveness, 
appears  from  such  passages  as  these :  "  To  him 
gave  all  the  prophets  witness  that  through  his 
(Christ's)  name,  whosoever  believeth  in  him  shall 
receive  remission  of  sins."  (Acts,  x.  43.)  "  Be  it 
known  unto  you,  therefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the  forgive- 
ness of  sins.  And  by  him  all  that  believe  are  justi- 
fied from  all  things  from  which  ye  could  not  be 
justified  by  the  law  of  Moses."  (Acts,  xiii.  38,  39.) 
"  That  they  may  receive  forgiveness  of  sins,  and 
inheritance  among  them  which  are  sanctified  by 
faith  that  is  in  me."   (Acts,  xxvi.  18.)     "He  that 


FOR    THE    IMPENITENT.  271 

believeth  not  shall  be  damned."  (Mark,  xvi.  16.) 
Naught  save  Christ's  blood  can  wash  away  sin ; 
but  that  blood  cannot  with  reason  be  expected  to 
affect  so  materially  what  it  reaches  not.  Now  it 
reaches  not  the  soul  of  the  unbeliever ;  for  faith 
only  is  the  appointed  channel  of  conveyance  to  the 
souls  of  men  of  the  blood  of  Christ.  The  apostle 
Peter  speaks  of  the  sprinkling  of  the  blood  of  Jesus. 
Now  it  is  faith  which  may  be  said  to  sprinkle  that 
blood  on  the  door-posts  and  lintel  of  men's  souls. 
Faith,  as  it  were,  puts  its  hand  into  Christ's  wounds, 
and  takes  of  the  blood  and  sprinkles  it  upon  the  con- 
science, to  the  washing  away  of  guilt.  A  connexion 
must  subsist  between  Christ  and  the  soul,  in  order 
to  the  blood  of  the  Lamb  efficaciously  flowing  to  it. 
Faith  forms  that  connexion.  There  must  be  a  union 
between  the  one  and  the  other.  Faith  is  that  bond 
of  union.  God  would  have  all  on  whom  he  bestows 
forgiveness,  feel  their  indebtedness  to  Christ  for  open- 
ing the  fountain  of  pardon  to  them,  and  express  their 
gratitude  also  to  him  for  it ;  and  he  will  have  them 
express  their  feeling  of  indebtedness  and  gratitude 
by  directing  their  eye  toward,  and  coming  to  him — 
and  this  is  by  faith.  The  gospel  offers  the  boon  of 
pardon :  faith  is  the  hand  appointed  to  receive  it. 
Thus,  my  friend,  we  see  in  what  sense  faith  is 
necessary  to  forgiveness.  It  is  necessary  instru- 
mentally. 

There  is  in  the  gospel  no  limit  set  to  forgiveness, 


i 


272  THOUGHTS   AND   COUNSELS 

Other  than  that  now  stated.  Let  a  sinner  but  repent 
and  believe,  and  no  matter  how  great  his  sins  may 
be,  he  can  find  pardon.  Though  they  be  of  astonish- 
ing magnitude — though  they  be  as  scarlet  or  as 
crimson  in  their  hue,  the  sacrifice  offered  by  our 
Great  High  Priest  is  sufficient  to  atone  for  them  ; 
"the  blood  of  the  Lamb"  is  of  sufficient  efficacy  to 
wash  their  guilt  all  away.  Reader,  are  you  a  great 
sinner  1  Do  you  appear  to  yourself  such,  at  this 
hour?  Are  you  amazed  at  the  number  and  mag- 
nitude of  your  sins?  Do  they  appear  to  you,  at 
any  time,  too  many,  or  too  heinous  to  be  forgiven  ? 
Know  thou  that  the  greatest  sins  come  within  the 
compass  of  forgiveness.  Manasseh,  that  once  wicked, 
cruel  Hebrew  king,  who  seduced  the  nation  into 
idolatry,  and  made  the  land  reek  with  blood  ;  Saul 
of  Tarsus,  that  once  fierce  persecutor  of  Christ's 
followers,  that  "  chief  of  sinners,"  as  he  afterwards 
called  himself;  and  the  dying  thief — these  men 
found  forgiveness.  Ah,  there  are  many,  many  now 
shining  ones  in  glory,  who  were  once  very  great 
sinners  ;  who  were  guilty  of  deeds  among  the  most 
dark  in  the  catalogue  of  crimes :  yet  God  granted 
them  pardoning  mercy.  Some  of  the  Jews  who 
participated  in  the  deed  of  crucifying  our  Lord,  are 
now  circling  the  throne  rejoicing.  They  found 
forgiveness  through  that  blood  they  helped  to  spilJ. 
Oh,  there  are  no  sins  that  will  fail  to  be  washed 
away  through  any  want  of  virtue  or  efficacy  in  the 


FOR    THE    IMPENITENT.  273 

blood  of  the  Crucified  One.  Let  there  be  but  repent- 
ance and  faith,  and  the  very  chief  of  sinners  need 
not  despair  of  finding  pardon. 

It  may  be  also  remarked,  that  when  the  Lord 
grants  forgiveness  to  sinners  upon  their  repenting 
and  believing,  the  forgiveness  granted  extends  to  all 
their  sins — all  the  sins  they  have  ever  fallen  into. 
He  does  not  forgive  some  of  their  sins,  and  leave 
the  rest  unpardoned.  No,  no.  God  does  not  thus 
do  his  work  by  halves.  It  would  be  to  little  purpose 
to  have  some  sins  remitted,  and  to  have  the  guilt  of 
the  rest  remaining  uncancelled.  Jehovah,  by  the 
prophet  Jeremiah,  said  of  Judah  and  Israel,  "  I  will 
pardon  all  their  iniquities  whereby  they  have  sinned, 
and  whereby  they  have  transgressed  against  me." 
David,  in  the  103d  Psalm,  says  of  the  Lord,  "  Who 
forgiveth  all  thine  iniquities."  Paul,  writing  to  the 
Colossian  christians,  says,  "  Having  forgiven  you  all 
trespasses."  God  blots  out  all  one's  past  transgres- 
sions, when  he  blots  out  any.  I  say,  past  trans- 
gressions: for  sins  future  cannot  be  actually  pardoned 
until  they  are  committed  ;  nor  will  they  be  forgiven 
till  they  are  also  repented  of.  Indeed,  if  pardon 
extended  to  sins  yet  having  no  existence,  as  well  as 
to  sins  past,  there  would  be  no  need  for  christians 
to  pray  for  forgiveness.  It  is  vain  or  useless  to 
pray  for  the  pardon  of  that  which  is  already  for- 
given. Besides,  Christ  is  an  advocate  to  intercede 
for  his  people  in  reference  to  their  daily  sins ;  but 


274  THOUGHTS   AND   COUNSELS 

what  need  of  daily  intercession,  if  daily  sins  are 
previously,  even  before  commiited,  all  forgiven  ? 
God  has,  it  is  true,  determined  to  pardon  all  the 
sins  which  his  people  shall  ever  fall  into ;  and  the 
forgiving  of  past  sins  is  a  sure  token  of  such  deter- 
mination, and  a  sort  of  earnest  of  what  he  will  do 
for  them  as  to  their  future  sins,  upon  their  repenting 
of  them  and  looking  to  Jesus ;  and  that  is  all  that  is 
needful,  or  can  in  reason  be  looked  for. 

It  is  our  purpose  to  devote  the  remainder  of  this 
chapter  to  a  consideration  of  the  privileges  of  a  par- 
doned condition.  It  may  thus  be  shown,  according 
to  what  is  affirmed  by  the  Psalmist,  in  the  words  to 
which  we  alluded  near  the  commencement  of  the 
chapter,  that  he  is  "  blessed"  truly,  "  whose  trangres- 
sion  is  forgiven,  whose  sin  is  covered ;"  or,  as  it  is 
in  the  original,  and  might  be  translated,  "  Blessed- 
nesses to  him  whose  transgression  is  forgiven,  whose 
sin  is  covered.  Blessednesses  are  to  the  man  unto 
whom  the  Lord  imputeth  not  iniquity."  Gluite  a 
number  of  great  and  choice  privileges  and  blessings, 
each  yielding  a  blessedness  its  own,  are  to  such  an 
one. 

One  of  the  privileges  of  a  pardoned  condition  is, 
deliverance  from  the  curse  which  man  as  a  sinner 
lies  under ;  an  exemption  from  exposure  to  suffer 
the  penalty  of  God's  violated  law ;  a  release  from 
condemnation.  The  various  scriptural  expressions 
which  were  mentioned  and  explained  a  while  ago 


FOR    THE    IMPENITENT.  275 

such  as  a  covering  of  sin  by  the  Lord  ;  a  not  im- 
puting o{  it;  ry.  non-remembrance  of  it;  ^blotting 
outy  and  a  taking  aicay  of  one's  iniquities ;  and  a 
casting  of  them  into  the  depths  of  the  sea,  all  import 
that  the  soul  for  which  such  things  are  done,  is  no 
longer  exposed  to  endless  suffering  for  past  sins. 
The  curse  is  lifted  off  from  all  who  have  obtained 
pardon.  Jehovah's  law  has  no  thunders  for  them 
on  account  of  anything  they  have  done,  or  omitted 
to  do,  how  evil,  criminal  soever  their  conduct  may 
have  been.  The  Lord  looks  upon  a  pardoned 
creature  as  if  he  had  never  sinned.  As  the  cancel- 
ling of  a  bond  nulls  it,  makes  it  as  if  it  had  never 
been ;  so  the  forgiving  of  sin  is  as  a  making  of  it 
not  to  be,  so  far  as  penal  consequences  are  concerned. 
Thus,  we  read  in  the  book  of  Jeremiah,  "  In  those 
days,  and  in  that  time,  saith  the  Lord,  the  iniquity 
of  Israel  shall  be  sought  for,  and  there  shall  be 
none  ;  and  the  sins  of  Judah,  and  they  shall  not  be 
found :  for  I  will  pardon  them."  Now  here  is  a 
mighty  burden  rolled  off;  a  great  and  unspeakably 
blessed  deliverance  granted.  Think  what  the  un- 
pardoned sinner  is  exposed  to.  Think  of  the  horrors 
and  torments  of  the  second  death.  Oh,  think  what 
God  has  threatened  the  wicked  with  in  the  world 
to  come.  And  think,  too,  that  the  wicked,  unpar- 
doned creature  is  condemned  already,  and  is  only 
afforded  a  brief  respite  here ;  that  he  shall  soon  be 
as  miserable  as  he  deserves ;  dying  unpardoned,  oh. 


276         THOUGHTS  AND  COUNSELS 

how  miserable,  and  that,  too,  world  without  end. 
Upon  the  grave-stone  of  every  one  who  departs  this 
life  unforgiven,  may  be  written  the  epitaph,  *'It 
had  been  good  for  this  man  that  he  had  never  been 
born."  Oh,  what  inexpressible  misery,  even  as  to 
degree,  will  such  an  one  feel ;  and,  then,  that  word 
eternitj/j  eternity  is  wrhten  indelibly  on  all  his  pains 
and  woes.  In  reference  to  such  wretchedness,  he 
whose  sins  are  forgiven  is  in  the  position  of  a  crea- 
ture that  has  never  sinned.  A  condition,  oh,  how 
privileged ! 

Again :  He  whose  sins  are  forgiven,  has  peace — 
peace  with  God,  and  peace  within.  Not  only  is 
God  reconciled  to  him,  but  he  is  also  reconciled  to 
God.  He  is  willing  that  the  Lord  should  not  only 
rule  in  heaven,  but  likewise  on  earth.  He  is  no 
longer  disposed  to  quarrel  either  with  God's  precep- 
tive, or  his  providential  will.  His  laws  he  is  no 
longer  inclined  to  charge  with  being  too  extensive 
or  severe  in  their  exactions.  He  is  no  longer  dis- 
posed to  call  in  question  the  wisdom  or  rectitude  of 
the  Divine  Lawgiver,  in  imposing  such  rules  of 
conduct  on  his  human  creatures,  or  annexing  such 
a  penalty  to  their  violation.  He  is  reconciled  to 
God's  providence,  as  well  as  to  his  laws.  He  likes 
the  idea  that  the  Lord  has  established  his  throne 
in  the  heavens,  and  that  his  kingdom  ruleth  over 
all.  He  believes  that  the  great  vessel  of  the  uni- 
verse will  not  go  wrong  under  his  management 


FOR    THE    IMPENITENT.  277 

He  can  encounter  winds  and  waves  with  such  a 
guide  and  overseer,  without  having  his  heart  greatly 
agitated,  his  equanimity  disturbed. 

He  who  has  received  forgiveness  from  God  has 
peace  within.  The  conscience  of  the  pardoned 
sinner  is  not  generally  left  long  without  the  infor- 
mation of  the  forgiveness  which  the  Lord  has 
granted.  God  will  not  usually  suffer  that  faculty 
to  be  long  condemning  one  whom  He  no  longer 
condemns  ;  whom  his  law  holds  no  longer  under 
its  condemning  power.  Hence  pardoned  sinners 
are  commonly  found  enjoying  a  greater  or  less 
measure  of  inward  peace.  An  unpardoned  sinner 
has  a  state  of  conscience  far  from  peaceful.  It  may 
be  almost  asleep  sometimes ;  but  that  is  a  different 
state  from  one  of  peace.  And  then  God  may  awake 
that  power  at  any  time,  and  cause  it  to  roar  and 
thunder  terribly.  Oh,  the  horrors  of  a  guilty  and 
accusing  conscience  !  What  misery,  what  misery 
can  it  kindle  in  the  soul !  But  where  sin  is  remit- 
ted, the  conscience  has  no  longer  authority  to  accuse. 
Where  God  absolves,  the  conscience,  if  rightly  in- 
formed, absolves.  If  the  Lord  says,  "  Thy  sins  are 
forgiven  thee,"  conscience  says.  "Go  in  peace." 
Said  one,  writing  to  a  youth  who  was  a  stranger 
to  it,  "  The  peace  of  being  forgiven  reminds  me  of 
the  calm,  blue  sky,  which  no  earthly  clamours  can 
disturb.  It  lightens  all  labour,  sweetens  every 
24 


278  THOUGHTS   AND   COUNSELS 

morsel  of  bread,  and  makes  a  sick  bed  all  soft  and 
downy." 

Again :  Where  God  pardons,  he  bestows  a 
righteousness — he  imputes  the  righteousness  of  the 
Lord  Jesus  Christ.  Where  he  exempts  from  death- 
he  gives  a  title  to  life.  Pardon  is  an  important 
branch  of  justification.  Acceptance  as  righteous  is 
the  other  branch.  These  branches  are  never  sepa- 
rated in  God's  proceedings.  Where  the  former  is 
granted  by  him,  the  latter  is  not  withheld.  Now 
what  a  privilege  it  is  to  be  reckoned  and  dealt  with 
as  a  righteous  creature  ;  to  have  a  title  to  life  the 
same  as  if  one  had  always  personally  and  perfectly 
obeyed  the  divine  law. 

We  may  remark,  in  the  next  place,  that  they 
who  are  pardoned  are  secure  of  sanctifying  grace : 
for  we  have  just  said  that  they  who  are  forgiven  are 
also  accepted  as  righteous,  and  so  have  a  title  to  life. 
But  they  who  have  a  title  to  life,  God  will  by  his 
grace  and  Spirit  make  meet  for  the  enjoyment  of 
it.  In  the  8th  chapter  of  the  Romans  it  is  said, 
"  Whom  he  justified,  them  he  also  glorified,"  i.  e., 
raised  to  glory.  Nothing  is  there  said,  directly, 
about  sanctification.  But  then,  it  is  implied ;  for 
the  Lord  exalts  none  to  glory  whom  he  does  not 
make  holy,  or  to  whom  he  does  not  impart  a  meet- 
ness  for  it.  "  Without  holiness  no  man  shall  see 
the  Lord."  Without  holiness,  no  one  would  be 
prepared  to  relish  or  enjoy  heaven.     Now  what  a 


FOR    THE    IMPENITENT.  279 

privilege  it  is  to  have  a  holy  heart ;  pure,  holy 
principles,  affections,  dispositions.  What  happiness 
is  the  result  of  their  existence  and  operation.  They 
create  a  young  dawn  of  heaven  below.  Faith,  hope^ 
love,  are  some  of  the  principles  which  belong  to  the 
new  man  ;  and  how  much  happiness  these  yield  to 
the  possessor,  this  side  of  the  tomb,  it  would  not  be 
an  easy  thing  to  tell.  Yes  ;  God  will  impart  gra- 
cious, holy  principles  to  those  whom  he  pardons. 
Sin  enslaves  its  subjects.  It  is  a  great  curse  to  have 
the  desires,  dispositions,  feelings,  of  the  unpardoned, 
and  unsanclified,  and  be  under  the  control  of  them. 
The  drudges  of  Satan  are  such  as  are  under  their 
unbroken  dominion.  From  the  sway  of  these, 
pardoned  souls  are  more  and  more  delivered.  Yes; 
forgiveness  has  connected  with,  and  invariably  draws 
after  it,  the  grace  which  sanctifies — draws  after  it  the 
influence  which  adorns  the  soul  with  holiness. 

Again :  They  who  have  received  pardon  are 
blessed,  because  to  them  are  exceedingly  great  and 
precious  promises  given.  For  example,  among 
other  things,  they  are  promised  God's  protecting, 
guardian  care.  Listen  :  •'  The  Lord  is  thy  keeper; 
the  Lord  is  thy  shade  on  thy  right  hand.  The  sun 
shall  not  smite  thee  by  day,  nor  the  moon  by  night. 
The  Lord  shall  preserve  thee  from  all  evil ;  he  shall 
preserve  thy  soul.  The  Lord  shall  preserve  thy 
going  out,  and  thy  coming  in,  from  this  time  forth, 
and  for  evermore."     Everything  has  a  commission 


280  THOUGHTS    AND   COUNSELS 

to  do  the  pardoned  creature  good.  Do  afflictions 
come?  Does  loss,  poverty,  sickness,  reproach,  per- 
secution, or  sore  bereavement  come?  These  come 
not  by  chance.  They  are  the  Lord's  kind  mes- 
sengers, wearing  an  unpromising  exterior  indeed, 
but  nevertheless  kind  messengers,  sent  by  God  to 
convey  to  him  good,  inestimable  good.  If  he  be 
chastised,  he  is  chastised  for  his  good,  not  in  wrath. 
Nothing  comes  to  him  in  the  way  of  punishment, 
strictly  speaking  ;  nothing  in  the  form  of  penal  evil. 
He  has  the  favour  of  God,  and  that  favour  is  mani- 
fested in  all  the  divine  dispensations  toward  him. 

Even  death,  which  is  a  terrible  thing  to  the  un- 
pardoned, is  an  unspeakable  blessing  to  him  whose 
sins  are  forgiven.  Death  is  to  such  an  one  not  "  the 
king  of  terrors ;"  has  to  such  an  one  no  sting.  In 
the  near  prospect  of*  it,  instead  of  shaking  in  every 
joint  and  limb  through  fear,  he  can  feel  tranquil,  or, 
beyond  this,  with  joy  unspeakable  rejoice.  .  As  a 
proof  and  illustration  of  what  I  have  just  said,  let 
me  throw  before  you  a  few  words  of  the  dying 
Payson :  "  The  celestial  city  is  full  in  my  view. 
Its  glories  beam  upon  me ;  its  odours  are  wafted  to 
me  ;  its  sounds  strike  upon  my  ears  ;  and  its  spirit 
is  breathed  into  my  heart.  Nothing  separates  me 
from  it  but  the  river  of  death,  which  now  appears 
but  as  an  insignificant  rill,  that  may  be  crossed  at 
a  single  step,  whenever  God  shall  give  permission. 
The  Sun  of  Righteousness  has  been  gradually  draw- 


FOR    THE    IMPENITENT.  281 

ing-  nearer  and  nearer,  appearing  larger  and  brighter 
as  he  approached,  and  now  he  fills  the  whole  hemi- 
sphere ;  pouring  forth  a  flood  of  glory  in  which  I 
seem  to  float  like  an  insect  in  the  beams  of  the  sun; 
exulting,  yet  almost  trembling,  while  I  gaze  on  this 
excessive  brightness,  and  wondering  with  unutter- 
able wonder,  why  God  should  deign  thus  to  shine 
upon  a  sinful  worm.  A  single  heart  and  a  single 
tongue  seem  altogelher  inadequate  to  my  wants.  I 
want  a  whole  heart  for  every  separate  emotion,  and 
a  whole  tongue  to  express  that  emotion." 

As  one  said  to  Philip  Jenks,  just  before  he  ex- 
pired, "  How  hard  it  is  to  die !"  he  replied,  "  Oh, 
no:  easy  dying  ;  blessed  dying  ;  glorious  dying!" 
Looking  up  at  the  clock,  he  said,  "I  have  experi- 
enced more  happiness  in  dying  two  hours  this  day, 
than  in  my  whole  life.  It  is  worth  living  for,  it 
is  worth  a  whole  life,  to  have  such  an  end  as  this." 
When  the  English  martyr,  Bainham,  was  led  to 
the  stake,  he  found  that  the  comfortable  sense  of 
pardon  and  salvation,  through  the  all-sufficiency  of 
Christ,  triumphed  even  over  pain  in  its  most  ago- 
nizing form ;  and  declared  that  the  blazing  faggots 
seemed  to  him  as  a  bed  of  roses. 

Well  may  the  pardoned  soul,  dear  reader,  rejoice 
at  death's  approach,  for  it  comes  to  him  as  a  friend. 
It  comes  to  knock  oflf  his  chains,  open  the  doors  of 
his  fleshly  prison-house,  and  let  the  inmate  go  free 
— go  to  another  and  a  better  dwelling-place. 
24* 


282  THOUGHTS    AND   COUNSELS 

The  pardoned  soul,  in  short,  goes  to  God,  to  dwell 
in  his  presence  while  eternal  ages  roll.  And  I  will 
not  tell  you,  no,  nor  attempt  it,  for  it  would  be  a 
failure  if  I  did,  how  blessed  or  happy  he  shall  be 
there.  If  you  and  1  shall  ever  be  permitted  to  plant 
our  feet  on  glory's  flowery  brow,  and  hand  in  hand 
go  up  the  enchanting  way  toward  its  gorgeous 
capital,  I  shall  be  better  able  to  tell  you  then.  But 
I  will  not  promise  that  I  shall  be  able  to  find  lan- 
guage, even  then,  to  express  it  to  you.  No  descrip- 
tion of  mine,  however,  will  be  needed  by  you,  if 
you  shall  be  brought  to  feel  the  blessedness  for 
yourself  Abraham,  David,  Peter,  Paul,  could  ye 
tell  this  reader  what  happiness  ye  are  now  enjoying? 
what  draughts  of  bliss  ye  are  now  drinking  in? 
Oh,  language  how  weak ;  even  the  tongues  of  an- 
gels how  inadequate  to  express  what  those  par- 
doned souls  are  now  seeing  and  feeling !  Yes — 
and  still  new  scenes  of  subHmity  and  beauty  will 
burst  upon  their  vision ;  and  larger,  deeper 
draughts  of  bliss  will  they  drink  in  ;  and  from 
glory  still  to  glory  will  it  be  their  exalted  privilege 
to  rise,  each  successive  moment  in  the  eternity  be- 
fore them. 

Oh,  are  not  they  truly,  eminently  blessed,  whose 
transgressions  are  forgiven ;  whose  sins  are  covered? 
What  a  precious  series  of  blessings  is  that,  of  which 
forgiveness  stands  at  the  head.  If  you,  my  reader, 
have  never  yet  received  pardon,  is  it  not  the  earnest 


FOR   THE    IMPENITENT.  283 

desire  of  your  heart  lo  obtain  it  ?  Do  I  not  hear 
you  say,  "  Yes,  it  is ;  but  can  the  Lord  be  willing 
to  grant  pardon,  and  those  other  great  blessings  to 
such  a  sinner  as  myself?"  After  what  has  been 
already  said,  dear  friend,  can  you  doubt  it  ?  Not 
willing?  Wherefore  was  his  infinitely  dear  Son 
mantled  in  human  flesh,  and  nailed  to  the  accursed 
tree?  Not  willing?  What  mean  those  various 
pressing  invitations  of  the  gospel  ?  What  is  the 
import  of  those  words  in  a  parable  spoken  by  our 
Lord,  '•  But  when  he  was  yet  a  great  way  off,  his 
father  saw  him,  and  had  compassion,  and  ran,  and 

fell  on  his  neck,  and  kissed  him  ;" and  "  said  to 

his  servants,  Bring  forth  the  best  robe  and  put  it 
on  him ;  and  put  a  ring  on  his  hand,  and  shoes  on 
his  feet ;  and  bring  hither  the  fatted  calf  and  kill 
it ;  and  let  us  eat  and  be  merry :  for  this  my  son 
was  dead,  and  is  alive  again  ;  he  was  lost,  and  is 
found  ?" 

Approach  that  God  against  whom  you  have  so 
much  sinned,  in  the  appointed  way ;  humbly,  peni- 
tently, and  with  your  hand  resting  on  the  head  of 
the  sin-atoning  Lamb ;  and  he  will  cast  a  look  of 
inexpressible  clemency  and  tenderness  upon  you  ; 
will  at  once  grant  you  that  invaluable  blessing  on 
which  we  have  been  offering  some  thoughts  in  this 
chapter:  that  first  in  the  precious  seiies,  forgiveness 
— and  in  his  good  time,  and  after  his  established 


284  THOUGHTS    AND   COUNSELS,    ETC. 

method,  those  other  blessings  which  belong  to  his 
salvation. 

My  reader,  other  duties  call ;  I  must  leave  you. 
Give  me  your  hand.  May  Israel's  God  abundantly 
bless  you.  Follow  the  counsel  which  has  been 
given  you  in  this  book,  and  we  shall  soon  meet 
again — meet  in  that  beautiful  and  happy  land 
which  lies  on  the  other  side  of  Jordan's  waters. 
Hasting,  like  myself,  to  the  tomb,  and  to  the  terri- 
tory of  spirits  beyond  it,  oh,  let  not  my  eyes  fail 
to  behold  thee  among  the  shining  ones  where  starry 
crowns  are  worn,  and  Jehovah  is  worshipped  in 
perfection. 


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